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XVIII.— The Legend of Eaja Gopi C hand 1 

XIX. — The Stoey op Raja Chandaebhan and Rani 

Ghand Kaean 78 

XX. — Two Songs about Namdev 99 

XXI. SaKh! SaEWAE AND jAxf 104 

XXII. — The Maeeiagk of Sakhi Saewae 116 

XXIII. — The B aliad op Chobab Singh 1 SS 

XXIV. — Sansae Chand op Kangea and Fatteh 

Paekash op Sarmoe ^. 144 

- XXV. — Raja Jagat Singh OF NOepue 148 

XXVI. — A Hymn TO *Abdu'l-Qadie J^LANi 153 

XXVII. — Jalali, the Blacksmith's Dafghtee 163 

XX VIII. — The Legend op 'Abdit'llah Shah o-p Samin.. 177 

XXIX. — The Story of Raja Jagdeo 183 

XXX.— Raja Nal". , ' 204 

XXXI.— The Legend op Raja Dhol 276 

XXXII. — Raja Rattan Sain op , Chittaue 350 

XXXIII. — Three Veesions op Saewan and Faeijan ... 365 

XXXIV.— PuEAN Bhagat 375 

XXXV. — The Legend of Mie Ohakue 457 

XXXVI. — Isma'il Khan's G-eandmothee 494 

XXXVII.— The Beacelet-Makee op Jhang 499 

XXXVIIL— The Maeeiage op Hik and Ranjha 507 


A second year of work has enabled me to add twenty-one 
fresh legends to those already published, and brings to me the 
task of writing a second preface. 

A work of this kind grows upon its author. When I com- 
menced printing I expected to have matter enough to fill some 
1,200 of such pages as these volumes contain, but now that this 
much has been accomplished I find that not only is the work 
very far from complete, but that the lists so far do not by any 
means include even all the celehratedlegenda. Matter suSicient 
to fill Volume III. is already far advanced in preparation, leaving 
still bulky undigested MSS. to be gone through. Even as 
I write information comes in of more stories locally of much 
celebrity, though hitherto unknown to literature ; and it is 
becoming apparent that the comprehensive collection of the 
Panjab popular legends is a question of opportunity and 

Personally I am much encouraged to proceed onwards, and 
to do what in me lies towards placing the traditions of the 
Panjab populations before European students by the very 
favourable reception that was accorded to my first attempts to 
grapple with this heavy task. When the former preface was 
written my other essay to bring Panjabi folktales to public 
notice was yet in the press, but it has been now published 
some months, and I have been gratified to find that the views 
I put forward in Wide-awake Stories met with a ready accept- 
ance in many places. These views the present volumes are in- 
tended to emphasize. Briefly they are as follows : — The collec- 
tion of folktales should be as comprehensive as possible, detailed, 
accurate and systematic : the tales thus collected should be 
separated into two parts — themes and incidents ; these parts 
should be held to be capable of a separate analysis and treat- 


ment, and to have a separate history, though a temporarily joint 
existence : the method of treating them should be the historical, 
in order to arrive at the facts of which they are the phenomena: 
and the manner of investigation should be the collection of these 
phenomena under fixed heads as they appear at certain aseer- 
tained and unquestionably connected eras. 

Mr. Gomme in the Folklore Journal has strongly advocated 
the view that Folklore should be held to be a ' science/ and the 
reviewers of his statement seem to be of opinion that though the 
Folklore Society may accept this the general public is not at 
all likely to do so. Whether Folklore, like Religion, Language, 
Mythology, and so on, is a ' science * depends entirely on the 
manner of study, and that it should be studied as a ' science ' 
cannot, it seems to me, be too strongly insisted on by all 
earnest students. The serious study of Folklore is a new 
matter, and at the commencement of all such there are always 
to be found a certain number of dilettanti, who will take up a 
subject as long as it is light, as well as interesting, and capable 
of rewarding them with an easily acquired reputation for 
learning, to drop it the moment others better equipped for 
the work make it deep enough to be troublesome. As long 
as the result of the labours of the careful have not reached very 
far the dilettante can easily keep pace with the best of them, 
and is sure to make much more show ; but the force of the old 
fable of the hare and the tortoise gradually becomes apparent 
to him, and in time he sinks further and further out of view, 
as he realizes that the race is not to the swift. Sooner or 
later then it surely comes about that the student properly 
so called — the man of science — is left to himself. The early 
* collecting ' period is the heyday of the light-hearted and 
the enthusiastic before what is most obvious has been all 
recorded, and it becomes a laborious task to add fresh matter 
to the pile, and before, too, it behoves the collector to be careful 
as to what he puts into his store, lest critics point out that he 
is accumulating rubbish. Philology had to face a long period 
of this kind before it could emerge as a true science, — the 
stigma of empiricism sticks to it still, — and it seems that Folk- 


lore is yet in the very midst of one. It should be the duty of 
those who would see it take its place among the recognized 
scientific pursuits to raise it to that rank, as philologists have 
raised the study of tongues. 

Except as a science I venture to assert that Folklore is 
not worth serious study at all. Its nature is such, in the 
phase of folktales and legends at any rate^ as to make its facts 
largely capable of literary treatment. Such being the case, 
there is no reason why it should not be made as attractive in a 
literary sense as possible, provided it loses nothing thereby in 
scientific precision. Studies are none the better for being 
shorn of what capabilities for pleasure they may chance to 
possess, but there this advantage ends. To subordinate science 
to the tickling of the mental palate is to waste time. In 
Folklore, for instance, can it be fairly said that, however well 
told by the.raconieiir, a genuine tale of the people is likely to be 
a better literary production than a story invented by a genius 
like Hans Andersen ? If the objed; of a bunt in the by-ways of 
rustic life is to serve up dainty. dishes for the ' general reader ' 
is it worth whUe ? Would not the time and talents of the hunter 
be better spent in the writing of novels, which would have the 
advantage of bringing more grist to the mill ? 

It mnst not be thought that the adequate representation of a 
series of tales is a matter to be lightly undertaken, or one tita* 
can be handled with but a slender equipment for the purpose. 
What ought the proper apprehension of an Indian folktale, for 
instance, to involve in the case of the original collector and! 
annotator ? A knowledge of the particular vernacular of the 
narrator in its vulgar forms, and this be will find will sooner or 
later lead him to tread the difficult ways of Indian philology. 
A wide knowledge of Indian History of all kinds— political, 
social, and literary, — and that, too, in its most obscure amduntrod- 
den paths ; for it is quite impossible to say beforehand where a 
particular tale will land him in its historical references, and the 
unraveling of the tangled threads of folk-history in a single tak 
often necessitates an acquaintance with widely separated por- 
tions of the recorda of the past. A knowledge, too, not easily 


acquiredj of the religions and social structure, the habits and 
manners and hereditary customs of the people, their ethnology, 
antiquities^ and philosophy. Geography also of all times and 
eras will force itself on his attention. Surely a subject which 
involves all this is well worthy of even thosoj whose mental 
endowments are of a high order. 

The wide term anthropology covers all the subjects from the 
examination of which we are led to grasp the details of thait 
complicated structure, the modern human being in his mental 
and physical aspects. Folklore is, or at least should be, one of 
these subjects. Just as physiologists are enabled by a minute 
and exact examination of skulls or teeth or hair and so on to 
differentiate or connect the various races of mankind, so should 
Folklorists, as in time I have no doubt they will, be able to 
provide reliable data towards a true explanation of the reasons 
why particular peoples are mentally what they are found to be. 
Folklore then as a scientific study has a specific object and 
occupies a specific place. Such are the principles, so far as the 
limited scope of books containing original collections has per- 
mitted mOj that I have endeavoured to sustain in these volumes. 
How far I have succeeded in practice in attaining my ideal it is 
not for me to say. 

When a writer is engaged on works of original research he 
is necessarily teaching himself while he is teaching others, and 
so it is no matter of wonder to find that as these volumes 
proceed, the tales they contain are found, as it were, to developer 
The first volume began with the adventures of ' Eaja Rasalu,' 
giving a disconnected series of stories fastened on to the name 
of this popular hero. Since then the stories of ' Princess Adhik 
Anup Dai,' of ' Sila Dai' and of ' Puran Bhagat,' have 
appeared, showing that these are really stories, or series of 
stories, belonging to a cycle, and indiscriminately applied to the 
Northern Salivahana and any of his immediate legendary 
descendants. These tales, or at any rate some of them, are else- 
where shown to be equally applied to the Southern Salivahana • 
but whether the Northern and Southern Salivahanas of modern 
legend were one and the same personage, or lived at the same 


period, I do not think we are yet properly in a position to say. 
In the Calcutta Revieiv for 1884 in an article on Raja Kasald 
I have endeavoured to show that he really did live and who 
he was, showing at the same time that the history of the tales 
fastened on to him as a popular hero has no connection with 
that of himself as a man. These tales, as we accumulate them 
from dift'erent sources, are beginning to show so strong a 
family likeness to the Sindibad cycle as to presume a 
common source. It should be remembered that the Sindi- 
bad series is demonstrably of Indian origin, and that we have 
yet to show what has become in modern folklore of its originals 
on Indian soil. If RasaKi be, as I think, the representative 
of the Hindft, or perhaps Buddhist, opponents of the first Arab 
invaders of India in the 8th and 9th Centuries of our era, 
then he is also the hero of a vast quantity of Arabic-Persian 
folk-tales which would be well worth investigation. It is to 
be hoped that some one will be found to take up this phase 
of the subject. 

The tendency of bards is to make their st6ries run in cycles. 
They love to connect all their heroes in some way or other, and 
I think a little reading between the lines of the Indian clas- 
sical legends shows that this was always the case. Stories are 
indiscriminately told of several heroes, and if one callrf to mind 
the names of the most celebrated they are sure to be found to 
belong to a group all genealogically connected with each other. 
If I mistake not, the Greek and Roman classics exhibit the 
same phenomena. All this goes to show the truth of what 
I have previously insisted on, that it must not be presumed that 
hero and story, or story and incident, have any real historical 
connection, until it is demonstrated that such is the case. In 
this volume we find that the modern legend of ' Gopi Ohand,' 
said to have been the nephew of Bhartrihari, is on practically the 
same lines as a classical one of Bhartrihari himself, who there 
becomes the elder brother of Vikramaditya, Gopl Chand 
again has a nephew RIja Chandarbhan, about whom a legend 
is told of a nature familiar to folklore students, and this Chan- 
darbhan is described as giving his daughter in marriage to the 


grandson of Vikramaditya. This launches us at once into a 
cycle, for Salivslbaria is closely connected with Vikramaditya 
in his wars, with whom are connected by family Kasalii, PKran 
Bhagat, Sirkap, Hodi and a host of others. In the tales of 
Vikramaditya, Gopi Cband and ChaudarbhEi.n, and in those of 
Salivahana, Easalu, Puran Bhagatj Sirkap and Hodi we have, 
as it were, the stories of the chief heroes of both sides of 
what must have been at one time a life and death strngglt* 
between races in India. I say ' as it were' advisedly, because 
it may be taken as established that historically Bhartrihari 
and Vikram&ditya cannot have belonged to the same era, 
nor could Hodi and Rasalu, while we may take it as 
fairly certain that Rasalu is only figuratively the 'son' of 
Salivahana, even if he be of the samie race. The business of 
the bard being to make tales interesting, and it being obviously 
to his interest to connect at least the fioble part of his 
audience by descent with some one or other of the mational heroes, 
the temptation to pious frauds in this direction is clearly great. 
As the bard is not a model of virtue in any other respect there 
is no reason to suppose that he resists this temptation, and 
hence many a purely mythical geneallogy may well have arisen 
from no other cause than a desire to rouse interest in the actors 
in a tale* by connecting them with a great national movement 
or recognized national heroes. The apparently modern tale of 
' Dhol and Marwan' is attached to the very celebrated" story of 
'Nala and Damayanti'by making Dhol to be the son of Nala, pro- 
bably for this reason only. In the stories of the quite moderns 
Panjab this tendency is strongly marked. It is not likely that 
the date of Hir and Eanjha as historical personages goes back 
much beyond 300 years, and the story is really a tribal one of 
the abduction of a Eajput girl by a man of another race and of th© 
subsequent vengeance of her tribe. But there happens to be a 
tomb of some local sanctity at Jhang built to this- pair of lovers^ 
and in this volume are versions of their story evidently framed 
so as to connect Eanjha as a wonder-working Saint with Gurii 
Gorakhnath and to glorify his memory in order to add to the 
revenues of the tomb. His development into a Saint of th® 


SakM Sarwar type is evidently a mere matter of time and oppor- 
tunity. In the Janam 8akh'i, or orthodox Life of Baba Nanak, 
the founder of the Sikh Religion, are long purely mythical 
chapters, containing his adventures in lands he could never have 
seen and his dealings ^ith such personages as Shekh Fax-id and 
Bah&u'l-haqq, who, as it can be shown to demonstration, were 
not his contemporaries at all and did not even live in the same 
century as he did. Several tales are given herein of Sakhi 
Sarwar, and in them the same tendency to make him the hero 
of well 'known stories really attributable to other persons, 
often as not Hindils, is strongly visible, and in the succeeding 
volume will be given a series of stories of the Saints of Jalan- 
dhar, an entirely local and essentially modern body, which will 
be found to run in the old grooves and not infrequently to be 
appropriations of portions of older and better known tales. 
These hagiological legends, too, are made cyclic, i.e., every 
saint is connected either by descent or adoption with a 
recognized line. The development then ofthePanj&b Legends 
as research proceeds takes two directions : externally into 
cycles and internally into groups of details. 

In this volume, as in the iirst one and for the same reason, 
there has been no attempt at systematic order in recording the 
tales. Among the heroic legends are XIX ' Raja Chandarbhan 
and Rani Ohand Karan,' XXIX 'Rajei Jagdeo,' XXX 'Raja 
Nal,' and XXXI ' Raja DhoL' To this class also belong XVIII 
' Raja Gopi Chand' and XXXIV ' Puran Bhagat,'' but there is 
much of the sanctified nature of pure hagiology in these last, 
as also in the modern series of XXVIII ''Abdu^llah Shah of 
Samin,' XXXVI 'Ismi'il Khan's Grandmother,' XXXVII 
* The Bracelet-maker of Jhang' and XXXVIII 'Hir and Ranjha,' 
all belonging in various ways to the Siyal tribal tale of Hir and 
Rdnjha. Of pure tales of Saints are XX about 'N4mdev,' XXI 
and XXII about ' Sakhi Sarwar,' XXVI about ' 'Abdu'l-Qadir 
Jileini' and XXVII about an obscure Saint ' Rode- Shah.' The 
others are modern ballads, vk., XXIII ' GhAhar Singh,' a Sikh 
tale, XXIV and XXV tales ofHamalayan RajpAts,' XXXII of 
a EEljput of Central India, XXXIII a quite modern mythical 


ballad concerning the murder of an Englisli Officer, and XXXV 
a national ballad of the Baloches. 

T have already explained my method of comparing the inci- 
dents in folktales and legends in the Preface to Volume I. and 
in mv Survey of the Incidents in Modern Indian Folktales 
attached to Wide-awaJce Stones, and it is of no use to go over the 
same ground here. Suffice it to say that an increasing know- 
ledge of the folktales of India and the examination of greater and 
greater numbers of them does not enable me to add much to the 
heads and sub-heads gathered together in the ' Survey/ though 
they bring an ever-increasing number of data upon which to 
work. In this volume the fresh evidence gathered is as 
follows : — 

Our old friend the ogre turns up once more as a demon 
merely, but with the true ogre's attributes of devouring human 
beings and being slain by the hero, in the story of ' Eaja Jagdeo/ 
part of which is indeed but a variant of the usual ogre story 
by which he eats an inhabitant of a city daily together with 
something else, — in this case 12 loaves of bread. Eaj^ Jagdeo's 
demon, however, knows that he is destined to be killed by a 
person resembling the hero and this much is new. This same 
story of Jagdeo represents another favorite feature of Indian 
folktales, the substituted hero, who is here supplanted by a 
mere accident and not tlirough malice as is usual. He and his 
younger brother by another mother are born within a few 
days of each other, but the messenger carrying the news of his 
birth is outstripped by the other, and so the younger brother 
is entered in the royal books as the elder and the king refuses 
to alter the register. ' The hero and his companions ' is always 
a point worth noting,, and we find that after Jagdeo is sup- 
planted and is induced to acquiesce in the matter quietly 
he starts to seek his fortune first with a horse and a servant 
and afterwards when his first venture is a success with a wife, 
her maid and a following. The witch pure and simple is only 
found once in the tale of PQran Bhagat, where she turns an 
entire company of jogis into bullocks by throwing (enchanted) 
mustard seeds over them. In a priest-ridden country like 


India the doings of Saints and holy personages mast always 
occupy a considerable place in iegends; and in tjiis volume, 
as heretofore, we find them granting sons and position 
in life, punishing neglect by the infliction of leprosy and 
curing it again, restoring the dead to life, curing snake -bite 
through the eflELcacy of their sacred fires, setting- fire miracu- 
lously to the city of those that injure them, and bursting the 
ropes and fetters that bind them. In one case two sons 
are granted by the old expedient of making the two queens 
of a king eat an (enchanted) apple. Generosity — in the 
form of almsgiving to religionists — is highly extolled in all 
oriental works, and accordingly we here find a semi-religious 
hero giving Ms own head in alms when asked, A new point 
about religious mendicants occurs in the refusal of jewels or 
presents of value as alms. Stock miracles usually, but not by 
any means necessarily always, attributed to certain saints as 
their specialty frequently occur. Of Chese may be mentioned 
of Gorakh Nath, setting fire to his opponents and burning 
them to ashes ; curing a blinded and crippled hero by procur- 
ing eyes for him from Indra through prayer, and making him 
whole by sprinkling holy-water over him ; restoring men meta- 
morphosed into bullocks by tossing his holy ashes over them 
and patting them ; changing women into she-asses by the same 
process, and restoring them by making them pass his standard ; 
drying up all the wells in a district ; making the earth sink in 
by striking it with his stafl"; making earrings by shaking 
them out of his wallet :* of Namdev, raising a dead cow to life, 
invulnerability to the attacks of elephants : of Puran Bhagat, 
restoring life to a dried-up garden by sprinkling water over it, 
restoring his mother's sight by making a companion throw a 
kerchief over her, granting his step-mother a son by making 
her eat miraculous grapes and rice : of Sakhi Sarwar, turning 

* It is to be noted that the ottres here are on the usual lines, and that 
the notion of the inexhaustible bag also occurs. Of Pftran Bhagat it 
is also related here that he procured miraculous son-giving grapes and 
rice out of the wallet of a companion at command ; a kind of miracle 
by proxy. 


the gold of an unfaithful follower into brass, and making hini 
vomit whole the food he had digested, making his own fields 
flourish without cultivation, creating a large following when 
wanted, filling an empty pitcher with rice and milk, making 
whole torn-up garments, bringing a horse that had been cut 
up and eaten to life, making fruit to ripen out of season : of 
'Abdu'l-Qadir Jilani, bringing up a boat and its drowned 
inhabitants from the depths of a river : of Rode Shah, making 
the dub grass green and sweet for ever in reward for furnish- 
ing him with a bed of itself, non-liability to be burnt by fire 
because he escapes in the smoke, destroying a girl's beauty 
because she deceives him : of Khwaja Khizai", re-creating the 
body of a saint after it had been cut up and eaten by fish : of 
'Abdullah Shah of Samin, bringing a fair wind by making 
some birds fly away that were on the shore : of Ranjha, trans- 
porting a saint by holding his hand and shutting his eyes. In 
the same Way a miracle is attributed to Jai Singh Sawai, the 
great astronomer Raja of Jaipftr, arising very curiously out 
of the memory of his scientific proclivities, by which he is 
made to keep a private moon of his own; but the hero is 
equal to him, for, sending for Jai Singh's ' moon-makers,' he 
sets up an opposition moon ! The sanctity of the shrines and 
tombs of saints is also insisted on repeatedly : to restore such 
is to procure great wealth and position, and prayer at such is 
blessed with a long-wished-for son. Deceased saints and 
ordinary ghosts are mixed up, and hoth are said to be only able 
to be abroad at midnight. One point among the actors in 
tales I have previously overlooked, though it occurs once or 
twice in the first of these volumes, viz., the avenging hero. Its 
occurrence again more than once in this volume inclines me to 
give it a separate heading in analysis. The typical form of 
story is that the hero is fated to slay his parents, who take 
precautions, usually by shutting him up in a pit till the danger 
is past, to prevent his fulfiling his destiny. An interesting point 
about fairies turns up in the tale PAran Bhagat. The heroine, 
originally a fairy, is attached to the earth for ever, because 
while sporting in a garden her wings have touched the (un- 


lucky,) aubergine or egg-plant and have become ' heavy,' so that 
she cannot fly : an idea prettily varied in a well-known tale 
in the Alif Laila. And lastly, the step-mother once again falls 
in love with her husband's son, and when repulsed grossly ill- 
treats him, by having recourse to the old-world devices of 
Potiphar's wife. 

Turning to the progress of the tales we find that the sup- 
planted hero starts the tale by going to seek his fortunes 
at random. Tricks of the usual kind also appear. The hero 
wishes to stop a horseman whom he suspects to be a saint in 
disguise, but the horseman drops his whip, and while the 
hero stoops to pick it up he is off. The heroine pretends 
that a snake has bitten her finger so that the hero her lover 
may be summoned to cure it. In the old tale of Nala and 
Damayanti the gods assume the form of the hero in order to 
puzzle and test the heroine, and in the tale of Dhol and 
Marwan the heroine's maids all assume her shape to try and deceive 
the hero ; this performance being part of those tests before 
marriage which so frequently take the form of impossible tasks 
and impracticable riddles. In this same tale the heroine 
sends messages to the hero, but her rival, his wife, plays a 
series of tricks upon them to prevent the messages from 
reaching their destination. A Br§,hman is sent and he is got 
rid of by the favorite trick of seating him on an insecure 
couch placed over the mouth of a concealed well, and then 
comes a minstrel, who is frightened away by the heroine's rival 
assuming a soldier's dress. The minstrel, however, eventually 
turns the tables on her by making the hero's guards very drunk and 
so passing them, and then by cheating the heroine's rival herself. 
She always slept with her husband's clothes tied to her own 
and his signet ring in her mouth : the minstrel cuts the knots 
and inserts his fiddle-string key into her mouth in place of 
the signet ring. In the pretty tale of Chandarbhan and 
Chand Karan, the swan, who acts as go-between, compromises 
the heroine with the hero by taking him to her while she is 
asleep and making him exchange rings with her. Her father 
then catches him by sending her a bottle of Holi powder, a red 


concoction which the players at this Indian carnival throw 
over each other, and she, although it is the wrong season, 
immediately throws this over him : he is therefore at ♦once 
recognised by his red-atained clothes. This leads us to the 
means of identifying the hero, so common a feature in folktales. 
In 'Raja Dhol' he is identified by the lotus-mark on his leg, 
in 'Paran Bhagat' by his voice, and in the tale of Nala and 
Damayanti the heroine is identified by the manner in which 
she cooks. Identification by marks leads by a natural tran- 
sition to the signs of the coming hero, which are seldom 
wanting. Here we have the hackneyed one of being able 
to shoot down a brass cup from the top of seven bamboos 
placed one above the other, varied as shooting down three 
cups and killing a serpent. These may also be classed as 
among the impossible task tests, as they are in these 
instances preliminaries to marriage with the heroine. The 
Biblical story of Jonah in the Whale's Belly* has made us 
familiar with a tale much varied in Indian Folklore, and in 
Wide-awake Stories I have shown that the extraordinary voracity 
notion is a mere variant of this idea. In this volume a couple of 
gods, as children, eat up at a sitting a meal meant for 250,000 
people ! A variant or rather corollary of the idea of extraordinary 
voracity is that of extraordinary strength. Here we have^ a 
hero pushing open the gate of a city and destroying the 15 guns 
and 55 soldiers behind it at one shove, and the heroine 
dividing a tigress into .halves at one blow to help the hero. 
As a means of helping on the progress of a tale may be 
added as new the .notion of miraculous misfortunes seen in the 
tale of Nala and Damayanti in the swimming away of a cooked 
fish and the flying away of a roasted partridge. This unfor- 
tunate couple are also entrusted with a noctlace on a peg, and 
suddenly the peg swallows up the necklace and then disappears 
into the wall ! Their account of this occurrence is not believed 
by the owner, and really he can hardly in reason be blamed 
for his want of credence ! All these three incidents occur 

* As a conscious variant of this, at page 505, EanjM is made to walk 
alive iato Hir's grave and be swallowed up. 


elsewhere in Indian folktales, but have not been classified as 

We again see the ordinary deus ex machind of Indian folk- 
tales ; the talking animal that steps in to help the actors in the 
time of need. A cricket gives Raja Salwan a hair which is to 
help him in trouble out of gratitude^ just as in the former 
volume one was given to Raja Rasalu, his son ; a friendly crow 
carries messages between hero and heroine and warns the hero 
not to visit his wicked step-mother ; and a swan helps 
Princess Chand Karan to meet her lover, apparently because he 
himself has fallen in love with her, which is a new feature. 
To imaginations that can swallow a talking animal, a talking 
thing comes easily enough. In the former volume we had 
mangoes and plums and plantains and pipals and the bed's 
legs equal to the occasion of the hero's need, and here we have 
again plum-trees and a lake telling a disconsolate wife whither 
her faithless husband has gone, and a lamp, a pitcher, a neck- 
lace and a conch successively advising the hero not to marry the 
heroine. The idea is further developed in one case where a 
sandal tree merely relates its adventures to the heroine as an 
incident. Heroes and heroines, however, not only have to be 
helped out of their troubles, but if a story is to be a story they 
must be brought together. One common way is by the pro- 
phetic dream : hero dreams of heroine and heroine of hero and 
the thing is done. Here we find it used in two such very different 
tales as those of JaMli L'ohari and Raja Dhol. Another favorite 
device is for the hero to assume the disguise of afaqir and to 
beg at the heroine's house : this is made successful in a variety 
of ways, mostly tricks. A loud or miraculous cry will often 
rouse up the absent when wanted, an idea varied into playing 
on a miraculous flute or conch. Messengers are not infre- 
quently sent directly from the heroine to the hero : these maybe 
ordinary mortals, or fairies, or, as in the case of Princess Chand 
Karan, a swan, and as in the case of Princess Marwan, her father's 
cranes. In this connection the miraculous vehicle is necessarily 
in fi'equent requisition. In the former volume we saw the most 
extraordinary and unexpected articles in use. Here we find 


on various occasions/a^w's taken across rivers on a grass mat and 
a mat of loose reeds and again on a gourd and staff ! Eaja Dhol 
is taken to Ws mistress on the more ordinary conveyance 
of a talking camel. These carry us to the subject of enchant- 
ments^ of which we have a curious instance in Puran Bhagat's 
gardeuj where no birds can fly. Another most effectual way 
of clinching a tale is the device of telling a story to explain 
the situation, introduced here with much effect in the story of 
> Gopi Ohand. The notion of temporary death, being widely 
spread throughout Indian folklore, has so dramatic an effect in a 
story that is not likely to be absent from any collection ; accord- 
ingly Gopi Chand's sister dies and is duly brought to life by a 
saint by the familiar device of being sprinkled with the blood of 
his little finger.* Closely connected with this notion is that of 
miraculous cures in general, and we now have holy earth to cure 
leprosy, and a dip in water to cure blindness ; and a noteworthy 
curs by proxy, in the legend of Raja Dhol. His camel breaks 
its leg and the way it is cured is by firing a donkey's leg and 
applying the fired limb to the camel's wound. The same 
idea is found in ' Purau Bhagat,' where the hero cures his mother 
of blindness by making a companion cast his kerchief over her. 
A great aid towards investing the actors of folktales with 
a deeper interest than they would otherwise possess is the 
capacity for invisibility. This is often natural or inherent, as 
in the visible and invisible crowds that follow a saint or holy 
man : a favorite -notion that occurs no less than four times in 
this volume. The quality of invisibility is also used distinctly 
to help on the tale, as when Nala is made invisible to all but 
Damayanti on his being sent to her as their messenger by the 
gods, and as when a groom, and then a shepherd, miraculously 
help the hero across impassable rivers, and then at once 

To turn to miscellaneous incidents in folktales. The old 

* The mysterious power of Mood is cm-iously exhibited in the legend 
of Pflran Bhagat, where his executioner slays a fawn instead of him 
and shows its Mood as proof, but as this blood will not stain a pearl 
cast into it the trick is exposed. 


Indian marriage by public choice of a husband occurs 
according to the ancient classical ideas, in the swayamvara of 
Damayanti, and so do the favorite punishments of setting 
the heroine to scare crows and of casting the hero into a 
well and covering the mouth with a stone, varied in the case 
of P&ran Bhagat by the addition of maiming. Gambling, which 
appears to be to the vulgar Indian mind the usual and proper 
occupation of the great and wealthy, takes vai'ious marvellous 
shapesin these pages and is actually upheld as one of Nala's virtues. 
A queen gambles with a king for her brother's head ; and the 
hero gambles with his younger brother for his kingdom and 
wealth, and then for his body and jewels. Gambling for extra- 
ordinary stakes also appears as one of the ' impossible' condi- 
tions before marriage with the heroine on more than one 
occasion. That common variant in India of the delicate 
heroine which makes her weight only one flower, or more 
commonly five flowers, is again seen in Princess Chand Karan, 
who is weighed daily against flo wprs and who, when she falls away 
from the paths of strict virtue, outweighs them and is so found 
out. The ordeals that occur are of the usual type : plunging 
the right hand into boiling oil to prove innocence, and 
being drawn up out of a well by a rope of a single strand 
made by an unmarried virgin* to prove holiness. Lastly we are 
treated to one or two omens, though these, so very common in 
every-day Indian folklore, are somewhat conspicuous by their 
absence in the folktales. It is lucky, we find, to meet a 
pregnant woman with her implements of trade and a horseman 
riding with a bridal procession when starting on an important 
errand, and unlucky for a partridge to call on the right and a 
crow on the left during a journey. 

Such numbers as occur are found to follow the same lines as 
in all other collections. The most frequent is twelve, the old 
holy number, as a measure of age and space especially, and 
there are indications of the common occurrence of two, four, 
eight and sixteen as parts of twelve, the last being one 

* Married virgins are of course common in India, "where girls are 
married from three years old and' upwards. 


and a quarter of twelve. In the same way eighteen would 
seem to be meant for one and a half of twelve. Thirty-two 
is I think merely used as a double of sixteen. Three 
and its multiple nine are very common, and so is the 
familiar seven. Thirty-six appears to be used as a conscious 
combination of three and twelve, and eighty-fov/r of seven and 
twelve. Five is very common in this volume and its before- 
noticed aliquot parts two and a half and one and a quarter : 
the rather frequent use of three-quarters is probably due to the 
native love of fractional numbers. In this connection three 
and a half tarns up as (?) an aliquot part of seven. The com- 
binations of three and five in fifteen and of five and twelve in 
sixty are also found. Fourteen and twenty-one are probably con- 
scious multiples of seven. Eleven also finds a place and the cele- 
brated Indian numeral _/f/it!/-^wo. Forty-nine, possibly as seven 
times seven, occurs, and for the rest the large numbers are 
mere exaggerations of the familiar small ones as in one hundred 
and sixty, eighty, seventy and three hundred and sixty : and 
again in sixteen hundred, a favorite number for wives (!) and 
seventy hundred. But ten and one hundred are themselves not 
at all common. Numbers in groups are not uncommon j seventy 
and seventy-two together being frequent in the tale of Hir 
and Eanjha. 

I have adhered to the plan of the first volume and made my 
notes as short as possible, avoiding dissertations on matters 
still unsettled in the world of research, and have given lin- 
guistic notes only where such were unavoidable. One or. two 
reviewers have said it was a pity that I have so confined 
myself, but to do otherwise would be to change the character 
of the wort, which merely aims at giving data for future 
disquisitions when the subjects involved shall have been 
more thoroughly mastered than it is at present the case. It 
does not seem to me advisable to burden my pages with 
footnotes on philological matters which may well be disputed, 
and such a course would moreover enormously add to my 
labours without any adequate benefit to the student. The 
temptation to discourse upon the many — the very many I may 


say — interesting forms that occur in' nearly every legend is^ I 
admit J great. 

I have again given much prominence to the legends of 
saints and holy personages, and it seems to me that my former 
remarks as to the importance of this branch of popular lore 
in India are confirmed by the evidence adduced now. I have 
long had a favorite theory that the average villager one meets 
in the Panj^b and Northern India is at heart neither a 
Muhammadan, nor a Hindu, nor a Sikh, nor of any other 
Religion, as such is understood by its orthodox — or to speak 
more correctly authorized — exponents, but that his ' Religion' 
is a confused unthinking worship of things held to be holy, 
whether men or places ; in fact Hagiolatry. These legends of 
saints as herein given speak to the beliefs of the peasantry 
with an authority that no amount of argument can controvert, 
and it seems to me that a careful reading of them forces such 
a conclusion on the student. I purpose giving many more of 
these saintly stories in the succeeding volume, and it will be 
found that they are all framed on the same line, and are the 
outcome of the same mental habits. 

I have again to record with gratitude much help unselfishly 
given me. In this volume my chief helper has been Mr. M. 
Longworth Dames, of the Civil Service, who has placed at my 
disposal such of his Baloch legends or stories as are suited to 
niy pages, and has moreover performed upon them all the woi'k 
necessary in translation and annotation. He has also given 
me the benefit of his great linguistic learning and local know- 
ledge. I owe to him now, and shall continue to owe, much 
that is most valuable in my volumes. Legends procured by 
Mrs, P. A. Steel, Mr. J. G. Delmerick, Mr. Denzil Ibbetson, 
Mr. M. Macauliffe, Sirdar 'Atar Singh of Bhadaur, and Ghulam 
Hussain Khan of Kasur also appear. Mr. A. P. Webbe, of 
Baraut, in the Merath District, has, through a well known 
bard, supplied me with several admirable stories to enrich the 
coming volume. Ohaina Mall and his assistants have again 
given me the benefit of their valuable labours, 


In conclusion I may add that my official work during the 
past year in no way diminished, and that the difficulties thug 
unavoidably thrown in the way of producing a satisfactory 
book have been as great as before. 

■ • E. C. Temple., 

Amhala,, May 1885. 





[This wearisome agglomerate of interminable platitudes is one of the most 
favorite sw&ngs or metrical plays of the Panjabls. It is valuable in so far 
as it belongs to the cycle of legends that has collected round the memory 
of the great Saiiskrit author, Bhartrlhari. Gopi Chaud is always described 
as being his nephew (bhlkjA, sister's son), and usually goes by the name of 
Gopi Chand Bhartari or Bhartalt.] 

[The Legend of Gopi Chand closely follows that of Bhartrihari himself, in that 
he gave up his kingdom and became a religious mendicant, it being remem- 
bered that popularly Bhartrihari was the elder brother of Vikram&ditya, 
in whose favour he abdicated.] 

[In the Legend Gopi Chand's capital is called Dharanagar, which I take to be 
Dhara, the seat of VikramSditya. The hero's country is, however, said to be 
Gaur BangS.14 or Bengal, while the bards always understand Pantpat by 

SwANG Eaja Gopi Chand. 
1 Sibil ke sut gaz badan hain ! charan niwaun sis ! 
Pair padam Gaurapatij kirpa karo Jagdis !' , 

The Legend of Raja Gopi Chand. 

1 The son of Siva is elephant-bodied!* (At bis feet) I 
bow my head ! 
Lotus-footed Lord of Gaura,t Lord of the Earth, 
favor me ! 

* Ganesa is the god of all beginnings, 
f 6iva as tie husband of Devi = Gaura, Gauri, Gaiu'ja. 
VOL. n. — X 


Kirpa karo Jagdis ! Mkt merl karo kanth meii b^sa ! 
Chliand gyan sur karo: anke dekhei log tamasha ! 
5 Gopi Chand ke sang kalian ki dil ko lag rahi asa. 

Eahte Shalir Ujjain Rao nit karfce bhog bil§.sa. 
Gaur Bangala, des jinhori ka tyag dia biswasa. 

Kahte Bansi Lai, " Mat meri, piiran kije asa !" 
" Mat Shakumbhari, Mai, 
10 Anke karo sahai ! 

Main murakh agyan, 
Budh dijo, Maha Mai \" 

Favor me. Lord of the Earth ! mother,* take up thy 

abode in my throat ! 
Give me knowledge of good verses: the people have 

come to see the play ! 
5 I have a strong desire in my heart to relate the Legend 

of Gopi Chand. 

The King lived in the City of Ujjain in every comfort 

and happiness. 
Gaur and Bangal was the home of him who had given 

up all care. 

Saith Bansi Lal,t " Mother mine, fulfil my hope 1" 
" Mother Shakumbhari,J mother, 
10 Come and be my help 1 

I am simple and ignorant, 

Give me wisdom, great mother." 

* Saraswati, goddess of speecli. 

t The author, see ante, Vol. 1., p. 122. 

t Devi, see ante, Vol. I., p. 122. 


GopJ Chand raahilon chale, dhar Ganpat ka dhyan, 

A utare ranwAs men karan lage ashnan : 
15 Karan lage dshn&n Rao ne, chandan chauk bichhai ! 

Chamkat badan kanak jaisA, aur mukh chandar ki niyai, 

Nikasa bMn gagan men Surij ki ik jot chhip chhai. 

He mirg nain, ka^th koil, mukh na upma kaM jai ! 

Mori baithi, nain nihdri Mainawanti Mai : 
20 Tap tap ansu pare dharaa par, tkamti nahiii thamai : 

Bant Main&wanti. 
" Adhbhut rAp nibari ! 
Bharosa bar ka Bihari, 
Rabun cbaran lo lin ! 
Madan, Mohan, Girdhari !" 

Gopi Ghand went into the palace and worshipped 

And going into the palace he began to bathe. 
15 The King began to bathe, and placed his sandal-wood 
His body shone like gold and bis face as the shining of 

the moon. 
His glory so appeared in the heavens that the splendour 

of the sun was eclipsed. 
O eyes like the antelope's, throat like the cuckoo's, face 

beyond praise ! 
At the window sat his mother Mainawanti weeping. 
20 Drop drop fell her tears on the ground, and ceased 
not for (all ) her trying. 

Bdni Mainawanti. 
" I behold his lovely form 
Godjt the hope of all, 
I give thee my worship, take it ! 
Madan, Madhan, Girdhari.''t 

* Ganesa. f Krishna. 

J Names for Krishna. 


Raja Gopi Chand. 
25 " Purwa pachhwa hai naWri; he Data, kya kin ? 
Nahin gagan meri badarJ, bund pari do tin ! 
Bund pari do tin : bundiai kaun disa se ai ?" 

Sis utLake dekhaii l&ge, na knclili dia dikhai. 
Jo dekh moFi men foaithi Mainawaati Mai. 
Baja Oopi Chand. 
30 " Kya ranwas kisi Eani ne kboti bat snnai ? 

Kbal kaihake bhus bharwa dAii j dun bhaunri girwae. 
Sacbi bat bata de, Mata ; kyun raan rudan lagai ? 
Main Gopi Chand Kaja, 
Jagat ke sarfin kaja, 
35 We Trilokinath, 

Hath nn ke hai laja I" 

Raja Gopi Chand. 
25 " Nor eiist wind nor west r O Gfod, what bast tboa 
done ? 
No clouds in the sky and two of three drops felJ ! 
Two or three drops fell : whence have the drops fallen ? " 

He lifted his head to see, and cowld see nothing, 
B»t when he saw his mother Mainawanti sitting in the 
window (he said) : 

Raja Gopi Ohand, 

30 "What \ hath any Queen of the palace said shamefull 
words to thee? 
I will flay her skin and fill it with chafFj I will throw 

her into a pit. 
Tell me the truth, mother, why is thine heart sorrowful? 
I am Gopi Chand the King, 
I do my duty in the world. 
35 The Lord of the Three Worlds, 

In his hands lies my honour I" 


Bdni Mainawanti. 

" Ai betd, sun lijtye ; kahftii gyan ki bat. 
Dekh tumhdre rup ko main socMn din rat. 
Main sochftn din rat : putr, main tujh ko bachan suuaya. 
40 Pita tere ki snndar murti jalke bogi chhaya. 
Lijo jog, supbal ho jag men, amar rahegi kaya. 
Yeh supna sansar jagat bai jbutba jdl banaya. 
Sat karan jfleke Hari Chand phir janara nahin p§.ya. 
Dhriij Pahlad, nar Gotam ka na mebin sat digaya. 

Bani Mainawanti. 

" My son, hear me : I speak words of wisdom. 

Seeing thy beauty I ponder day and night. 

I ponder day and night my son : I will tell thee some- 
40 The glorious body of thy father hath been burnt and 
become a shade. 

Take the saintship, it will prosper thee in the world and 
thy body will remain deathless. 

This world is a dream, this world is a false tangle. 

Living in the way of truth, Harischandra* was not 
born again. 

Dhruva, Prahlada, and the wife of Gotama did not lose 
(sight of) the truth. t 

* Allusion to the legend of Harisohandra's piety "conquering 
heaven" and procuring Hm a seat there. " Not to be bom again" is 
the summum honnm of a believer in metempsycliosis, as all natives 

f Dhruva, rewarded by being made into the pole-star, became a jogi 
hke Gopi Chand. Prahlada, the son of Hiranyakasipxi, was the devoted 
follower of Vishnu in spite of all his father's persecutions. He was 
finally united with Vishnu. Ahalya, the wife of the Eishi Gotama, 
the personification of beauty, was deceived by Indra into thinking him 
to be her husband, so her adultery was no fault of hers : such is the 
popular story. 


45 Putr, ta jogi ho jl 

Man le kabi hamari. 
Teh kanchan isi deh, 
Amar ho j^gi thari \" 
Bdjd Oop'i Ohand- 
" Ai MS,ta, tain sach kahi, hai jhutha janjS,!, 
50 Yeh soMh sau RaniS,!!, in ka kaun ahwM ? 
In ka kaan ahwal ? nahin kaniyan parnai. 
Ti\ hfli nipat nadan, dayyS, tujh ko nahin ai ! 
Ai Mata ri, na ige putr raj kfl, thamanhara." 

Aise kahke bachan nain se ansu dartl. 
Eajd Go]}t Chanel- 
65 " Aisa bachan kathor. Mat, ham se kah dinsl. 
MSt pita sut jog kaho kis kis ne dina ? 

45 My soHj become a jogi. 

Hearken to my words. 
Thy glorious body 
Will become deathless." 
Rdj& Gopi Chand. 
" mother, thou speakest truly, (the world) is a false 
50 (But) these sixteen hundred queens (of mine), what will 
happen to them ? 
What will happen to them ? Nor is my daughter 

Thou art very foolish, and hast no mercy ! 
mother, I should not leave a son (behind me) to 
guard my kingdom." 

Saying this tears fell from his eyes. 
Raja Gopi Chand. 
55 " Hard are the words, mother, that thou hast "said to me. 
What father or mother hath ever urged a son to be a 



Suno, Maiudwanti Mai, 
'Aqal tain kahac ganwai ? 
Ham ko deti jog 1 
60 Dayya tujh ko nahih ti ! " 

Eani Mainaivanti. 
" Bets,, taiii jftne uahiri, Ram Nam hai amol. 
Phir janam pave nahin jo Har ke an kol. 
Jo Har ke an kol. Ram padh aisa piyara. 
Mahman hai param pal, Nigam pave nahin para. 
65 Ai beta re, jag men bai Sri Eam bol, diija nahin koi. 
Kyun nahin lete jog, mukat donon gat hoi ? 
Kia Bhartari jog gyan se man chit laya. 
Chaurasi hui sidh, N&m Har ka gun gaya." 

Hear, MainS,wanti, my mother, 
Where hast left thy reason ? 
Thou wouldst give me the saintship, 
60 . Having no pity in thee ! " 

Eani Mainaivanti. 
"My son, thou dost not know that the Name of God is 

beyond price. 
They are not born again who approach Hari.* 
That approach Hari, so lovely is the service of God ! 
So infinite is his glory, that the Scripture hath not 

fathomed it. 
65 my son, in this world is the name of the Holy 

God taken, there is no second (to him) ! 
Why not take the saintship, and obtain salvation in 

both worlds ? 
Bhartari sought the knowledge of the saintship with 

heart and soul. 
Released from the eighty-four (transmigrations of souls) 

he praised the Name of Hari." 

* Vishnu, i.e., God. 


Bajci Qopi Chand. 

'' Ai mata yeh charaj* kya ? ham se kaha rsa jae. 
70 Parde andar tfl rahe, kahiin tumhen samjhae. 
Kahuii tumhen samjh&e : gy&n kis se tii Mi ? 
Kaun guru tain kia ? mujh se de bhed batae. 
Mujh ko yeh sandeh hai, kahiii jane na pae ? 
Ath pahar din rain rahi chinta nit yahairi. 

75 Tun Eajon ki sutiya, kie tain bhog bilasa ; 
Kahe agam ki bat : baia yeh ajab tamasha \" 

Rant Maindwanti. 

" Ai beta, sun lijiye kis se paya gyan. 

Hai GurA mera Gorakh jati ; sat sat karke Jan. 

Sat sat karke jan ; re beta. Guru Gorakh main paya. 

Bajd Gopi Ghand. 

" Oh mother, what wonder is this ? I cannot say it. 
70 Thou livest in secret,t I tell thee. 

I tell thee; who gave thee this knowledge ? 
Whom hast thou made preceptor ? Tell me the secret. 
I have doubts that will not leave me. 
During the eight watches day and nightj doth this 
trouble ever remain with me. 

76 Thou art a king's daughter, that hast dwelt in ease and 

And thou speakest unfathomable words : a truly 
wondrous thing is this." 

BAni Maindivantl. 

" my son, hear from whom I have learnt knowledge. 
The holy Gorakh (Nath) is my preceptor : know this 

for a very truth. 
Know this for a very truth: my son, I have found 

Guru Gorakh (Nath). 

* For acliraj. f Behind the screen. 

X The livelong day. 


80 Charpat Nith mera Gur bbai, jog panth main dhyayS.. 
Pard§. andar baith, Kaiiwar, main Har charnan chit laya. 
Antar jog kamao, beta^ sukW rahegi kayS,." 

Raja Oopt Chand. 
" Ai mata, ham jat haiij jogi hon faqir." 

Itni kahke chal pare, nainoii dhalte nir. 
85 Nainon dhalte nir, Kanwarji, chale bagh men §.e, 
Jahan baithe the Nath Jalandhar, jukke sis niwae. 

Rdjci, Gojpi Ghand, 
" He Gur Deo ! Karo turn kirpa ! Mcita ne tumheh batae. 

80 Charpat Nath* is my brother disciple : I am bent on 

the doctrines of the aaintship. 
Sitting in secret, my Prince, I bent my heart to the 

worship of Hari. 
My son, practise the real yog&f and thy body will remain 

at ease." 

Eajoi, Gopi Chand, 
" My mother, I go to be a penniless jogr2." 

Saying this he went oS", dropping tears fronp his eyes. 
85 Dropping tears from his eyes, the Prince went into the 

Where sat Jalandhar NathJ whom he respectfully. 


Raja Gopi Chand. 

" Hail, my Lord Guru I Have mercy ! My mother sent 
me to thee. 

* Nothing is known of this worthy apparently. 

t Yogd, the modem jog, may be best described as being the science 
of abstraction from wordly affairs. It is the ' devotion ' of a ' devotee' 

X The opponent of Gorakh Nath and Machhandar Nath, therefore, 
flourished 15th century A.D. 

VOL. II. — 2 


Kan pharke mundra dab j pg leu ko ^e. 
Natb, chela kar lijo j 
90 Jog ka rasta dijo ; 

Chiro mere kan ; 
Aj, Gur, kirpa kijo." 

Jalandhar Nath. 

" Ja, landi ke, bhag ja ! kyun chirwave k4n ? 
Ball 'umar nadan hai : tA kya jane gyan ? 
95 Tu kya jSne gyan ? Baware, kis ne tujhe bakkaya ? 
Kya kuchh tujh par bkir pari hai, jog len ko aya ! 
Na koi din vkj kia hai ! na koi din khaya ! 
Jao mahil ko, baith, Eaoji : kyun phirta bharmaya ? 
Abhi jaldi se jao. 

Bore toy ears, put in the ijngi's) ring : I am come to 
take the saintship. 

My Lordj make me a disciple. 
90 Show me the way of deyotion. 

Bore my ears. 
Have mercy, Garfi, on me to-day." 

Jalandhar Nath. 
" Go, thou son of a cur I Be off!* why bore thy ears ? 
Thou art young and foolish : what dost thou know of 
knowledge ? 
95 What dost thou know of knowledge ? Who has been 
deceiving thee, thou fool ? 
Hath any misfortune befallen thee, that thou hast come 

to take the saintship ? 
Thou hast hardly ruled yet ! thou hast hardly spent 

thy days ! 
Go, Sir King, and sit in thy palace : why be deceived ? 
Go off at once. 

* Usual abuse from faqirs : see avie, Yol. I., p. 141. 


100 K^heko jog kamao ? 

Chhattis bhojan chhor. 
Nahin sukli is men pao ! " 
Raja Gopi Chand. 
" Na mujli par kuuhh bhir ; na ham hain dilgir. 
Mafca ne samjhaeke laya badan men tir. 
105 Laya badan men tir : yeb main mS,t& ne samjhfiya ; 
' Kanchan kaya jali pita ki ! ' Yeh dishtant bataya. 
Agam-nikam ka gyan sanake takbfc raj chhutwaya. 
Ai Gur Deo, karo kirpa: main jog len ko aja." 

Jdlandhar Nath. 
" Aisi teri matS. bawari hogi nipat nadan ! 
110 Tujh ko jog diwauti, aur bara batave gyin ! 

100 Why take on the saintship ? 

Leaving thy thirty-six kinds of food* 
To gain no pleasure 1 " 

Raja Gopi Chand, 
" I have no trouble : I have no sorrow. 
My mother's injunction hath pierced my body (as) an 
105 Hath pierced my body aa an arrow ; for this did she 
enjoin : 
' Thy father's glorious body was burnt' : this was the 

end she showed me. 
Teaching me the knowledge of the Scriptures she 

induced me to give up my throne. 
my Lord Guru, have mercy : I am come to take oa 
the saintship." 

Jalandhar Nath. 
" Thus is thy mother a fool ; she is altogether foolish. 
110 She giveth thee devotion and showeth it to be very 
knowledge ! 

* The conventional term for good living. 


Bara batave gyan ! Ik terl bali 'umar almasta ! 

Jog panth yeh bara kathan hai; kyuri nahaqq men 

pharista ? 
Kaj karo, gliar baitho jake : baia kathan yeh rasta ! 
Albat jog nahin sidhne ka ; bara bikat yeh rasta ! " 

Eaja Qopi Chand. 

116 "Aji Nathj sun Ujo^ main bun nipat nadan. 

Jog panth se na talAu, jo ho parbat saman. 

Jo ho parbat saman j Nath, main albat jogi hong^. 

Ai Gur Deo, kirpa karo : main charan kanwal chit dunga. 

Jaun sikh batlao mujh koj wahi sikh main lunga. 
120 Bhasham ramae, kanon men mundra, tumhari tahil 
karflnga \" 

Showeth it to be very knowledge ! Firstly, thou art 

in the bloom of youth ! 
And the path of devotion is very rough, why be involved 

in it uselessly ? 
Be a king and go home : this way is very rough ! 
Truly thou canst not perform devotion ; very steep is 

this road ! " 

Edjd Gopi Chand. 

115 " my Lord, hear me, I am altogether unlearned. 

I will not deviate from (the path of) the saintship, be it 

as difficult as a mountain. 
Be it as difficult as a mountain : My Lord, I will surely 

be a, jogi. 
my Lord Guru, have mercy : I will meditate at thy 

lotus feet. 
What thou teachest, even that will I learn. 
120 Rubbing on ashes, putting the rings in my ears, will I 

do thee service." 


Jalandhar Nath. 

" Hai kaun 'nmar, Raja^ teri ? Kia jog ka khiyal ? 

Jao, kah^n, ghar apne, chalo nit ki chal. 

Chalo nit ki ch&l, R&oji : turn apne gljar jao. 

Chhattia bhanjan chhor, Kanwar, kyiin jog panth 
men ao ? 
125 Hamra dith nahin parta hai ; ghar apne ko jao. 

Eaj nit ka dhyan lagakar baithe raj kamao.^' 
Eajd Qojpl Chand. 

" Na janun main nit ko, lag&, jigar men gyan. 

Ab gadi baithun nahin, tere charan se dhyan. 

Tare charan se dhyfln, Nathji : na mujh ko bharm^o. 
130 Kan chirke mundra d&.lo, jogi bhekh banao. 

Ai Gur Deo, karo kirpa ; ab zarsi der na lao. 

Bhasham ramake, gal man seli, yehi gyan ki pao." 

Jalandhar Ndth. 
" What is thy age, Raja ? Hast ever thought on devotion ? 
Go home, I tell thee, and bear thyself straightly. 
Bear thyself straightly, Sir King : get thee home. 
Giving up the thirty-six dishes, my Prince, why enter 
the saintship ? 
125 I will not see thee : get thee home. 

Bend thy mind to thy royal duties and be a king." 

Bdja Gop'i Chand. 
" I know nothing of polity, (celestial) knowledge is my 

heart's (desire). 
I will not now sit on the throne, I am bent on (sitting 

at) thy feet. 
1 am bent on (sitting at) thy feet, iny Lord; deceive 
me not. 
130 Bore my ears, put in the rings, turn me into a jogi. 
O my Lord Guril, have mercy : delay not now at all. 
Rub on the ashes, put the necklace* round my neck, 
and give me of this knowledge." 
* The seli is the black necklace peculiar to mendicants or devotees. 


Jalandhar Ndth. 
" Jo turn jogi hot ho suno gy^Q ta tant. 
Panchon indri bas karo, jab jan jog panth. 
135 Jab jan jog panth, Rao, turn tea krodli ko maro. 
Man ko m^r, gafl ko m&ro, jab jan jog sidharo. 
Jog panth k^ juS. khele hai raj nit ko h§.ro. 
ItnS. ki,m karo, re bachcha, jog mata jab dharo. 

Baja GopTGhand, 
" Ai Mantri, inhen kya kaha is jogl ne gy§.n ? 
140 Hatke phir sunae de, mujhe pa;-e nahin jan. 

Mujhe pare nah!n jan. Nathji, kya kuchh gyan sunaya ? 
Ai Mantri, batla de mujh ko, tere samajh rnen aya ? 

Jalandhar Nath. 

"li thou wilt be a jogl, listen to the teachings of 

By subduing the five passions wilt thou know the saint- 
135 Thou wilt know the saintship, my king, by subduing 
thy hot temper. 

Destroy thy self-conceit, destroy thy pride,* then know 
that thou hast encompassed the saintship. 

In playing at the game of devotion thou must lose 
(the game of) royal polity. 

Do this much, my son, and then understand the saint- 

Raja Gopi Ghand, 
" my minister, what saith this jogi of knowledge ? 
140 Tell it me again, I did not understand. 

I did not understand. My Lord, what knowledge didst 

thou teach ? 
my minister, tell me ; didst thou understand ? 

* There is a play liere on the meaning of the words mdn and gait, 
and the Raja is made to misunderstand them ; see below line 148. 


Mukh se bat kahi kuchh ktoti ? Mera ji larjaya ! 

Is jogi ki Mt karaa se mera kallja khaya." 
145 " Ai Eaja, sun lijiye, man chit karo bichar. 

Ilai yeh jogi koJ b^wara, nahin bola bachan sambhar. 

Bola bachan sambhar, Raoji ; yeh jogi bharmaya. 

' Man ko m&r, gau ko m^ro/ aisi bachan sunaya ? 

Yeh batan to sunke, Raj^, hamra ji lalchaya. 
150 Khotl b£lt kahi, khoti ne sunke main ghabaraya? " 

Raja Gffp'i Chand. 
" Jaise jogi aise kahe khofci mukh se bain, 
Jald kuen men dal do, jabhi paregi chain ! 
Jabhi paregi chain hamari ! Is jogi ko mSro ! 
Ger kune men ! Nam na lijo 1 Upar sila utaro ! 

Spake he not evil words with his lips ? My heart is 

beating ! 
The words of this jogi have pierced my heart I" 
145 " Raja, hear me, ponder it in thy heart. 

This jogi is a fool and speaketh not words polite. 
Speaketh not words polite, Sir King; this jogi deceiveth. 
' Slay thy mother, kill thy cow ! '* this is what he said. 
Hearing these words. Raja, my heart grieveth. 
150 Evil words spake he : evil I hear and am astonished." 
Eaja Gopi Chand. 
""What jogi is this that saith such evil words ? 
Throw him quickly into a well and then shall I have 

peace ! 
Then shall I have peace ! Kill this jogi ! 
Throw him into a well J Take not his name \ Put a stone 
over it ! 

* The two greatest crimes an orthodox Hindis can commit ; but see 
line 136. 


155 Kankar, pathar, reta, mitti, lid, bahot se daro ! 

Teh jogi kahiri jane na pave ! Teh man bich bicharo ! • 

Gorakh jogi a gaya, ang babhftt ramae. 
Kanipa ke samhne dere die lagae. 
Gorakh kahe : 

Guru Oorakh Ndth. 
" SuHO, re chela, kand mol turn lao. 
160 Kanipa ki gai mandali, unhin ke sang jao. 

Bhaji sag banake achha, khub tarah se khao. 
Pahile karo atma thandi, pichhe dhyan lagao. 
Teh hai Karta ki maya. 
Bahot sukh men phal paya. 

155 Rocks and stones and sand and earth and filth heap 
over it ! 
Let not this jogi escape ! Ponder this in thy mind ! "* 

(GurA) Gorakh (Nath) came with ashes rubbed on his 

And took up his abode opposite Kanipa. t 
Gorakh (Nath) said: 

Guru Gorakh Nath-X 

" Hear, my disciple, buy thou some herbs. 
160 Kanipa's party hath gone (to cook), do thou join them. 
Cook thy herbs well and eat thy fill. 
First make thy mind (to be) at peace and then meditate. 
This is the mystery of God. 
I have enjoyed its fruit greatly. 

* The story breaks off tere and is taken up again at line 224. The 
intervening lines relate incidents to show how the saint's followers 
came to hear of his mishap, so as to get him out of his trouble. 

f A follower of Jalamdhar Nath, and therefore an opponent of 
Gorakh Nath. 

X To his own follower. 


165 Is jangal ke bich. 

Aj jogi jan aya." 


"Yeh bhaji sab dal, Jogiji, jitni tumhare pasa. 
Kutke mare angint kare badan kS, nasa ! 
Yet sansa man uthi, Garuji ; kaMn tumhare pasa. 
1 70 Turn pure sat gur ho, Swami^ met shakal man sansa." 

An Guru pe rowan lage bahot machaya sbor. 

" He, mere Gur Deo Niranjan, nahaqq kina jor. 
Ham sang karen gharab ki batan^ bahot machaven slior. 
Ya to us ko ap barjalo, nabin, bane aur se aur." 

165 Into this forest 

Hath a jogi come to-day." 
" Throw away all these herbs. Sir Jogi, all that thou 

Be thy body destroyed by countless blows ! 
A doubt hath arisen in my mind. Sir Guru ; I tell it 
170 If thou be a real and true teacher, my Lord, blot out 
all my doubt." 

He came back to Guru (Gorakh Nath) raising a great 


" Ho, my Lord, my godliket Guru, they used force to 

me without reason. 
They used harsh words to me and made a great noise. 
Either do thou punish, or I will devise some other 

(punishment) ." 

* To Kanipa. 

t The extravagance of the epithet Niranjan, a specific attribute of 
the deity, is noteworthy. 

VOL. II.— 3 


Guru Goralih Ndih. 
175 " Jao, re chela, is waqt men lagi surt tam^ri. 
Aise bachan kaho mukli seti phute dibiya tharf. 
Un ke phor, charhao apni, khub karo tarkari : 
Wa dekhenge, turn kbaoge; rudan parega bhari." 

" He Qnrit, Deo bidya ke, apne chitak hi dikklai. 
180 Dibiya ckMn lie hai mhan, tan men aganlagai. 
Us jogi pe. Guru, hamare kachli na par basai. 
Aisa kirpa karo, Nath, woh dete phireii dohai." 

Guru Gorakh Nath. 
" Mano, chele, bachan hamlra, na dil men ghabarao. 
Phuten dibya sabhi unhon ki aisa sabd sunao. 
185 Un ki phoro, aur pare bijao, apne an charhao." 

Gorakh kahe : 

Gnru Goralch Nath. 
175 " Go, my disciple, this is the time for my meditation. 

Speak such words as these with thy lips and thy bux* 

will break. 
Break up their (cooking vessels), put thy own on (the 

fire) and cook well thy herbs : 
They will understand (then) and do thou eat : and there 
will be much wailing." 
"0 Guru, Lord of knowledge, be showed me his magic. 
180 He snatched away my box and set fire to my body. 
I have no power, Gurfl, over this jogi. 
Have mercy, my Lord, that he may cry ' mercy.' " 

Guru Gorakh Nath. 
"My disciple, hear my words and be not agitated. 
Speak such (magic) words that all their boxes break. 
185 Breaktheir (vessels), blow them awayandputonthyown." 

Saith (Guru) Gorakh (Nath) : 

* Of sacred ointment : a dreadful misfortune to an ascetic. 


Gruru Goralch Nath, 
" SunOj re cheMj turn man bharke khao." 

Hukm cli4 sabhi chelon ko Gorakh chitak dikhlai. 
Kanipa ke lashkar andar gahri agan lagai. 
Lagi anchj tan jalne l&ge, dete phiren dohai. 
1 90 Hdha karan kareri mukh seti, tin pe pari tabahi. 


" Sun, re Gorakb chitki, tu hai nipat nadan. 
Main khatir tumbari na karun ; apna dkarm pacbhin. 
Apna dbarm pachbaa, re Gorakb j kyAn cbitak dikblave ? 
Guru tumbara Sangla Dip men baitba raj kamave. 

Guril OoraJch Nath. 
" Hear, my disciple, eat at tby ease." 

Gorakb (Natb) tbus ordered all bis disciples and sbo wed 

a miracle. 
Witbin tbe camp of Kanipa be ligbted a buge fire. 
Tbe fire caugbt tbem, tbeir bodies burned and tbey ran 

about (crying) "mercy." 
190 Tbey cried out witb tbeir moutbs on wbom tbe sore 

trouble came. 


"Hear, Gorakb (Natb) tbou magician, tbou art alto- 

getber a fool ! 
I flatter tbee not : know tby own faitb. 
Know tby own faitb, Gorakb ( Natb) : wby sbowest 

us magic ? 
Thy Guru in Sangla Isle bath become a king.* 

* i.e., Machhandar Natlh. in Ceylon is acting like a king, raising a 
family, attending dances, listening to secular music, and so on : a truly 
dreadful falling away from the path, of devotion and virtue ! 


1 95 Tere hath ka jal na piun : kaisa sidh kahav© ? 

Hai, nirlaj, sharra nahiii tujh ko, duniya ko bharmave." 

Guril Gorafch Ndth. 
"Jo tu jane, 'jagat men lia janam main jit/ 
Grurii tumhara kune men gire bahot din gae bit ! 
Bahot din gae bit kune men pare, khabar nahin pai ! 

200 Gopi Chand Raj^ ne dara, upar sila dalM. 
Main le aun gur apne ko ie ns se karh^e, 
Nahin, to kahega, ' Sidh Guru ko dena kuan girae ! ' 

" Sangal Dip suhauna kis bidh pahunchim jae ?" 

Nath Machhandar Sidh ne chanki die bithai : 

f I 

195 I will not drink water from thy hand :* how canst thou 

call thyself a saint ? 
Shameless, thou hast no shame and deceivest the 


Guru Gorahh Nath.f 
" Though thou thinkest that thou hast conquered birth,t 
Thy Guru§ hath been thrown into a well these many 

days ! 
Many days hath he passed in the well and thou 

knewest not! 
200 Raja Gopi Chand threw him in and put a stone over it. 
I should (if I were you) bring up my own Guru (out of 

the well), 
Lest (men) should say I had let my Saintly Guru be 

thrown into a well ! " 

" How shall I get to the glorious Sangla Isle ? " 1| 
Machhandar Nath, the Saint, had set guards : 

* i.e., I put thee out of caste, because of the wicked and uuwortliy 
doings of thy teacher Machhandar Nath. , 
f This is his counterblast. 

X i.e., been so holy as to have escaped the transmigration of thy soul. 
S Jalandhar Nath. 
fj Change of scene : Gorakh Nath now goes after Machhandar Nath.. 


205 Ohauki die bithai, Nath panth gher lia sara. 

Rasdharf ki cliali mandali un hi ke sang sidhara. 
Hua nach, jab tabla bandhe, Gorakh Natb pukara. 

Gur4 Gorakh Ndth. 
" Jag, Macbbandar, Gorakh ae !" 

Aisa bachan uchara. 
Awaz suni, ankhan khuli, man meii kia bichar. 

Maehhandar Ndth. 
210 " Gorakh ae nach men ! Larza jia hamdr ! 

Larza jia hamar ! Re chela, praghat kyiln nahiii aya ? 
He bachcha Gorakh, nir-bani kis ne tujhe sitaya ? 
Ai Gorpkh, tain ake merS; rcij takht chhurwaya ! 
Mukh se bachan suna de sache ; kis karan tain aya ?" 

205 Had set guards, and his own sect surrounded the Saint. 
A company of dancers started and he went off with 

The dance went on and when the drums were beating 

Gorakh Nath called out. 

Guru Gorakh Ndth. 
"Awake, Maehhandar (Nath), Gorakh (Nath) hath 
come ! " 

This is what he said. 
(Maehhandar Nath) heard the voice, opened his eyes 
and was agitated. 

Maehhandar Ndth. 
210 " Gorakh (Nath) come to a dance ! My heart trembles ! 
My heart trembles ! my disciple, why didst thou not 

come publicly ? 
my son Gorakh (Nath), who hath spoken thee evil? 
Gorakh (Nath), thy coming hath destroyed my king- 
dom ! 
Tell me the truth with thy lips ; why hast thou come ? '' 


215 Bachan jab gur apne ke kia praghat rup dikhaya. 

Tin ades pii-than hi kini, charnon sis niwaya. 
Guru Qorakh Nath. 

" Sabhi bhekh huS, wah'an ikattha, turn ko wahan balaya. 

He Gur Deo, karo kirpa, main saran tumhare aya." 
Maclihandar Nath. 

" Gorakh bachcM, bat bamari suniye man chit lai. 
220 Ah ham se jaya nahin jatSj sardi ki rut ai. 

Sang hamare larke hainge, in men prit lagai : 

Hem Nath aur Ehem Nath, hain yeh tere gur bhai." 

Gorakh jogi sidh ne dhara Guru ka dhyan. 
Gopi Chand ki man ko beg bula de an : 

215 When he heard the words of his Guru he showed him- 
self publicly. 
First he made three salutations and bowed his head at 
his feet. 

Guru Gorakh Nath. 
" All the mendicants are collected there* together and 
call for thee. 

my Lord Guru, have mercy, I am come to serve 


Maclihandar Nath. 
"My son Gorakh (Nath), hear my words with heart and 
220 Now I cannot go : it is the cold season. 

1 have sons with me that I love : 

Hem Nath and Khem Nath, these are thy saintly 

Gorakh (Nath) the holy saint worshipped his Gurii. 

He called the mother of Gopi Chand quickly. 

* AtUjiayini. 

t Observe the truly oriental delicacy of this reproof. 


225 Beg bulii de an. 

Giiru Gorakh Ndth. 
"Ri mata, suniye bachan hamare. 
Zulm kia bete tere ne, Natb kiln men dare. 
Putr tere ka jina nahm, sir par kal pukare. 
Nikasat sar bhasbam kar dega." 

AisS, bachan uchare. 
Ram Mainawanti. 
" Ai mere Gur Deoji ; snniye, Gorakh Nath ; 
230 Mere putr ka jiwana haiga tumbare hatb. 

Haiga tumbare bath, Nath ; main dnkh bhar-bharke ptila. 
Turn bin aj jagat ke andar na koi ihamanwaM. 
Ikloti ka hai ik putr, karo is ki prit pala." 

225 Called her quickly.* 

Gv,ru Gorakh NdiliA 

" mother, hear my words. 
Thy son hatb been a tyrant and thrown the jog'i into a well- 
Thy son will not live, for be calls death on his head. 
As soon as he gets out, he will turn him into ashes." 

This is what he said. 
Hard Mainawanti. 
" my Lard Gurui ; hear me, Gorakh Nath, 
230 My son's life is in thy hands. 

Is in thy hands, my Lord : with many a trouble I 

brought him up. 
Except thee to-day there is no protector in the world. 
To her of one son there is but an only son, so do thou 
lovingly protect him." 

* Scene changes completely, and the thread of the story is taken up 
from line 156. 

t His coming to the help of his opponent is curious and probably an 
error. Kanipa would be the natural actor here. 


GopI Ohand bulae jald se jabhi charan men dala. 

Guru Gorakh Ndth. 
235 " M, re bachcha, amar ho ; mera yehi updes. 

Chale Dhartari Akas sab, tun nahin chale, Nares. 
Tun nahin chale, Nares : bachan turn ko sanijhaya. 
Amar nam ab huS. jagat men, tain jas paya." 

Ho rahi jai-jai-kar kuneri se blch nikala. 
240 Jo kuchh hkha. kalam nahin koi metanhara ! 
Kard nikali Nath ne chiran Mge kan. 
Dharti larzi pas ki aur larza Asman. 
Larza Asman, Nath ne jab jan kard bagai. 
Hasthi aur turang, brichh, sab roon, roen log lugai. 

She called Gopi Chand at once and placed him at the 
(Guru's) feet. 

Guru Gorakh JSfaia. 
235 " Go, my son, live for ever : this is my blessing. 

The Earth and the Heaven will go, but thou wilt not 

go, thou Lord of men. 
Thou wilt not go, thou Lord of men : understand my 

Now is thy name immortal in the world and thou hast 
won glory.'" ' 

There were rejoicings when (the Saint) was taken out 
of the well. 
240 The words written (by Fate) none can blot out ! 

The Saint took a knife and bored ^(Gopi Chand's) ears. 
The Earth and the Heavens trembled. 
The Heavens trembled when the Saint plied the knife. 
The elephants and the horses and the (very) trees all 
wept, and wept men and women. 


245 Sab ranwas ron laga hai, ik na Mainawanti mai. 

Kan chirke mundra geri, sell gal men pai. 

Ang bhashanij seli gale, di Jalandhar Natk, 

Kanon mundra anke, jholi khappar hath ; 

Jholi khappar hath ua ke mahilon ' alakh ' jagaya. 
250 Bhichha bhejOj rang mahilon se gur ka sabd sunaya. 

Motin bhikh mile mahilon se leke gur pe aya : 

Hath jot-ke khara agari charnoh sis niwaya. 

Jalandhar Ndth. 

" He Gopi Chand baware, kyiin karta bad nam ? 
Ab tak lobh na tain taja ! Jog lia kis kam ? 
255 Jog lia kis katn ? Re bachcha, maya men bharmaya. 

245 All the palace began weeping, except mother MainS,- 

He bored his ears, he put in the rings and threw the 

necklace round his neck. 
Ashes to his body and necklace to his neck gave 

Jalandhar Nath. 
With the rings in his ears, wallet and bowl in his hands. 
Wallet and bowl in his hands he went into (his own) 

palace, and cried ' dlahh.'* 
250 ' Give me alms' (said he) in the palace, obeying his 

Guru's orders. 
He received pearls as alms from the palace and took 

them to his GurA : 
Standing with joined hands before him he bowed his 

head at his feet. 

Jalandhar Ndth. 
" Hoj Gopi Ghand, thou fool, why givest us a bad name ? 
Even now thou hast not put away thy avarice ! Why 

didst thou take the saintship ? 
255 Why didst thou take the saintship ? my son, thou 

art deceived by an illusion. 

* The mendicant's cry when begging. 

VOL, II. — 4 


Kankar pathar sab tyagi the, ab leke kyiin aya ? 
Hatke phir mahilon men jao : bhojan kyuii nahin laya ? 
'Mai' kahke bhichha lao ; gurft ne gyan bataya!" 

' Alakb' jagae mahil men pbirke duji bar. 
Baja Gopi Ghand. 

260 " Mai, bhichha dijiye, Nath kliai-e darbar : 

Nath khare darbar, an deodhi pe ' alakb ' jagaya. 
' Bhik bbik ' main khara pukarM; den koi nahin aya ! 
Ab to asan lagl hamara ': Adh Purush ki maya. 
Bina lene talne ka nahin, Gur ka dhyan lagaya." 

Thou didst foreswear rocks and stones, why bring them 

now ? 
Go back to the palace : why didst thou not bring food ? 
Call (thy wife) 'mother'* and bring alms: this thy 

Guru teacheth ! " 

He called ' alalch ' a second time in the palace. 

Raj a Gopi Chand. 

260 " Mother, give me alms, the Saint standeth at the door : 
The Saint standeth at the door, calling ' alakh ' at the 

' Alms, alms' do I stand and cry, and none cometh to 

Now have I taken up my seat here (to meditate) on the 

mystery of the Primeval Being. 
Without taking alms I move not, but will meditate on 

my Guru." 

* By calling her motlaei- she could not longer be his wife : the mean- 
ing is ' separate from thy wife.' The expression runs through many 


265 Ifcni Patam Dai suni ' alakh, aiakh' bhanklr. 
Basdi beg bulaeke, tan bakot bada hankar. 
Tan bahot badS, hankar. 

Bani Patam Dai. 
" El bandi, thamtS. nahin thamaya. 
Is jogi ne raj bigara bhik mangne ajk. 
Dar par bahir khara deodhl ke ; zara kbauf nahin kliaya, 
270 B§,nson maro, b§,hir nik&lo ; turn ko yeh farmay§,." 

Sunat sar bandi uthi, tan men ghussa khae. 
Maran chali faqir ko, lina bans utMe. 
Lina bans uthae bandi chal deodki pe aya. 

" Are phakandi, ja mahilon se, kyun marta bin ae ? 
275 Martin banS, gira dun mandra : kya bijya tain khai ? 
Patam Dai ka hukm, jogi; main maran ko ai." 

265 Meanwhile Patam Dai* heard the cry of ' alalsh, alakh.' 
She called her maid quickly in great wrath. 
Great was her wrath. 

Bani Patam Dai. 
" My maid, I cannot keep down my wrath. 
This jogi will ruin my kingdom with his begging. 
He stands outside the door at the gate and has no fear. 
270 Strike him with a cane, turn him out ; this I tell thee." 

As soon as she heard this the maid was up in anger. 
She went out to beat the beggar, taking up a long cane. 
Taking up a long cane the maid went to the gate. 

" Thou cheat, leave the palace, why court thy death ? 
275 I will beat thee with a cane, I will throw down thy 
(mendicant's) earrings : what drug ha&t thou 
taken ? ' 

By (Rani) Patam Dai's order, jogi, am I come to beat 


* Kaja Gopi Chand's wife. 


Bdjd Gopi Ghand. 
" Kyui, Bandi, dhamkauti ? kyAn karti yeh sbor ? 
Karam hamare ka likha ; tera nahiii kuchh zor. 
Tera naWn kuchh zor ; ri bandi, dhan dhaD yeh amar ai ! 
280 Ik din bandi tahil kari thir palangon sej bichhai. 

Khari agari pawan kari thi : kis ne tujhe bharmai ? 
Woh din, Bandi, bhM gae, yeh b^ris marne ai ? " 

" Are jogi, sun jogan^, main puchhun hAn toe. 
Kis din tera raj tha ? sach bata de moe. 
285 Sach bata de moe j are jogi, kyun tu hu§, saudai ? 
Kis din teri tahil kari thi ? kis din sej bichhai.? 
Are phakandi, phire dolta chhalke duniya khai ! 
I^tam Dai ka hukm, jogana, main maran ko ai." 

Eaja Gopi Ohand. 

" Why threaten me, my maid ? why make this noise ? 
It is written in my fate : thoa can'st do nothing ! 
Thou can'st do nothing : my maid, immortal is my fate ! 
280 There was a day when a maid served me and made my 

Stood before me and fanned me: who hath deceived 

Hast forgotten that day, my maid, that thou hast com© 

to beat me with a cane ? " 

" Ah, jogi, hear, my would-be joge, 1 ask thee. 
When didst thou rule ? tell me truly. 
285 Tell me truly : jogi, where are thy senses ? 

When did I serve thee ? when did I make thy bed ? 
Thou cheat, thou dost wander about deceiving the 

world with thy tricks ! 
It is (Eani) Patam Dai's order, my would-be jogi, that 
I beat thee ? " 


Eaja Gopi Chand. 

" Jis din raj kamaveii the hukm hazaroi kos ; 
290 Us din tahil kari thi ; sun, Bandi behosh ! 
Sun, Bandi behosh, tu kari bhala hamara asa : 
Rahne ka tujhe hukm dia tha Patam Dai ke pasa. 
Jog lia, tan bhasham ramai, sabhi taja ranwasa. 
Woh Gopi Chand Rao kahawan, kia khak men basa." 

295 Daran dukh ab jan hua : lina rup pahchan. 
Giri dharan bhu men, pari mari dehi ki man. 
Mari dehi ki man ; bandi jhapat chali dharala, 
Sir ki kesha phar bagai, laga jigar men bhala., 
Rudan kare tan khak ramai, chit hua behala. 

Raja Gopt Chand. 

" When I was the ruler over thousands of miles : 
290 Then wast thou my servant : listen, thou senseless 

Listen, thou senseless maid, that raisest my hopes now ; 
It was I that sent thee to (Rani) Patam Dai. 
I took on the saintship, rubbed on the ashes and gave 

up my household. 
He is called Gopi Chand the King, that dwelleth now 

in the dust ! " 

295 Great was her sorrow now, for she recognized him. 
She fell to the earth, fell like a lifeless body : 
Like a lifeless body ; quickly was the maid bewildered. 
She tore off her locks, the lance (of grief) pierced her 

Weeping she rubbed ashes on her body, and her hear 

was very grieved. 


300 Patam Dai ke pas jaeke bans hath se dala. 

" Main bandi sarkari. 
Hukm mujh ko hai bh^ri ! 
Woh Gopi Chand Rao. 
Khara deorhi par mahari \" 

Bdru Patam Dal. 
305 " Ai bandi, kyuii roti ? kyui ho rahf behal ? 

kyiiQ tan khak ramauti ? kyun phare sir bal ? 

Kyiin phare sir hk\, ri bandi, dil men ghabar&e ? 

Marau gai kotal jogi ko rudan karti ai ! 

Kya jogi ne apne mukh se khoti bat sunai ? 
310 Karan kaun bata de, bandi, ? ^aqal kahan bharmai 1" 

300 She went to Rani P&tam Dai and threw down the cane 
from her hand. 


" I am the Queen's maid, 
Terrible was the order given me ! 
It is Gopi Chand the King 
That stands at our door ! " 

Rdnt Patam Bal. 
305 " Why weepestj my maid ? why art distressed ? 

Why hast dust upon thee ? why art tearing thy hair ? 
Why art tearing thy hair, my maid, in such misery of 

heart ? 
Thou wentest to beat that evil jogi and thou hast come 

back weeping ! 
Hath the jogi said any evil words to thee ? 
310 What is the reason (of all this), my maid? where are 
thy syises?" 



" Ai Ranij sun lijiye, ham se kalia na jae ! 
Ja dekha Mahar&j ko chit gaycl kamla^ ! 
Chit gaya karaMej arj, main phar bagal keshS,. 
Kis ko marM ? kis se nik^Mn ? karaa lagi lauleshd. 
315 Kanon mundra, gall bich sell, kar jogi ka bhesa, 
Dar par thare bhik m^ngte Gropi, Chand Naresa \" 

Rani Pdtam Dai. 

" Ai Bandi, batan terl gai had tan chir. 
Ja dekhfln Maharaj ko, kis bidh hfle faqir. 
Kis bidh hue faqir ? Abhi main darshan karne jati. 
320 Hire, moti, la'l, jawahir, swarran thai sajati. 
BrahrAp tan upja mera." 


" Queen, hearken, I can hardly say it ! 

I went and saw the saint and my heart is grieve(i ! 

My heart is grieved and I tear my hair. 

Whom was I to strike ? whom was I to turn out ? 

Great is my fear ! 
81 5 Rings in his ears, necklace round his neck, in the clothing 

of a jogi. 
At thy door begging alms, is Gopi Chand, the Lord of 

men ! " 

Sdni Pdtam Dai. 

" my maid, thy words pierce my flesh and bones. 

I will go and see the saint, (to see) how he became a 

How became he a mendicant ? I will go and see him at 

320 Bring diamonds, pearls, rubies and jewels (for me) on 

a golden platter : 
My heart yearns on account of separation from him." 


Chal deorhi pe ati. 
Sab ranwas jharoke lagS, parda chhuti banati. 

Saul Pdtam Dai. 
" Main PEltam Dai nari : 
Rup mujh ko hai bh3.ri. 
325 Bhichha lo, Maharaj ; 

NS/th, main khari agari \" 

Raja Gopi Chand. 
" Garj nahin is bhik ke, r^j hamen taj din. 
Yeh pathar ham kya karen ? Sun, Rani parbin. 
Sun Rani parbin, hamare kisi katn nahin aven. 
330 Bhojan hai to hazir de do. Kya is men se khaveii ? 
Aise bhik nahin lene kS, : sat ke bachan sunaven. 
Bar bar sarajha chuka hiin, bhik de, ham javen." 

She went to the gate. 
And all the palace (ladies) parting the screens peeped 
out from the windows. 

Bami Pdtam Dai. 
" I am Rani Patam Dai : 
Great is my beauty. 
325 Take the alms, Maharaja;* 

My Lord I stand before thee." 

Bdjd Gopi Ghand. 
" I want not such alms } I have given up my kingdom. 
What should I do with these stones? Hear, my wise 

Hear, my wise Queen ; they would be of no use to me. 
330 If any food be ready give it me. What could I eat 

among these ? 
I cannot take such alms : it is truth that I tell thee. 
Again and again have I said, give me alms (of food) 

and I go." 

* The form of address usual towards faqirs. 


Rani Pdtam Dai. 
" KyAri, E4)l, bharmd gae ? Ham ko karat biran ? 
Kaun b^t mukli se kaho ? kyun ho gae nipat ii§.d^a ? 
335 Ho gae nipat n&ddn, Eaoji ? kaisi bat sunM ? 

Pan kMeke sej ram li, ab kahte raukh se ' Mai' ! 
Khae katari jauhar karAngi, ho ja jagat hansai. 
Solah sau Patam Dai Rani kaheko parnai ? 
Ham soMh sau Rani. 
340 Tajenge ab zindagani ! 

Ham ko karat biran, 
Kahi mM ki mani J" 

Raja Gopl Gliand. 
" Ai Rani, turn se kahun ; suniyo man chit lae. 
Jog lia ; jab garhist, kya lena jog kamae ? 

Rani Pdtam Dai. 
" Raja, why hast been deceived ? Why ruin us ? 
What is this thou sayest with thy lips ? Why has 
become altogether foolish ? 
335 Become altogether foolish, Sir King ? What is it that 
thou sayest ? 
Eating paw,* thou didst enjoy my bed, and now thou art 

saying ' Mother ! ' 
I will stab myself with a dagger and become a sacrifice, 

for the whole world will jeer. 
Why then didst thou marry the sixteen hundred 
(Queens) and Rani Patam Dai? 

We sixteen hundred Ranis 
340 Will now give up our lives ! 

He hath ruined us. 
Obeying his mother's words ! " 
Raja Gopl Chand. 
" Rani, I tell thee : hearken with heart and soul. 
I have taken the saintship : if I remain married how 
can my saintship prosper ? 

* Figurative expression meaning the same as what follows. 

VOL. II. — 5 


345 Lena jog kamae ? Apni mata kl kabt maDi. 

Gadi baithe raj karen then jab thi apni Rant. 

Jog lia mukb seti bolftn ' alakh, Makh' ki b^ni. 

Ab td mata lagi dharm ki ! Gyaa di§, Gur gy^ni !" 
Rani Pdtam JDcd. 

" Ai piy&, ham marenge, tan bich kMe katar. 
860 ' Putr' mukh se na kahi ; larza jia hamar. 

Larza jia hamar, Raoji: kaisi bsit sun&i ? 

Hamre sang kin^ tha bhog&, ab kyftn mat thairai ? 

Bare p^p bhogo, MaharSj^ ; jog panth nahin p&i ! 

Yeh prachhat sir se nahin utare, Nark kund ko jae !" 
Edja Gopi Ghand. 
355 " Ai Mni, td anant guni ; kydn karti hanker ? 

Karam rekh talte nahin ; kyftn tan khae kat§,r ? 

345 How can my saintship prosper ? I obeyed my mother's 

When I sat on my throne and was a king^ then wast 

thou my Queen. 
(Now) having taken the saintship I call 'dlakh, dlakh' 

with my lips. 
Now thou art my sworn mother ! The wise Guru hath 

given me knowledge !" 

Barii Pdtam Dai. 
" my beloved, I die, stabbing myself with a dagger. 
350 I will not call thee 'son' : my heart trembles. 

My heart trembles, Sir King : what hast thou said ? 
Thou wast happy with me, why hold me mother now ? 
This great sin shall hold thee, Maharaja ; thou shalt not 

win (the reward of) the saintship ! 
This sin shall ever be upon thy head, and thou wilt go 
down into Hell ! " 

Raja Gopi Ghand. 
355 " Eani of boundless excellence, why art vexed,? 

The lines of fate are not (to be) blotted out: why stab 
thyself with a dagger ? 


KyAn tan khae katar, EAnJji ? KyAn man rudan lagai ? 

Jo mar j&egi prS.n ghafckar» dega jagat burM. 

Ab mahilon men yeb sol&h sau lageii dbarm ki maa ! 
360 ' Putr' kahke bhichhd Id do, asan ko phir jaen." 
Rani Paiam Dat. 

" Ai Raja, turn dekhiyo, idbar karo turn dhyan. 

Turn to jogi bo gayS., bam ko karat biran. 

Ham ko karat biran, Raoji ; turn ne kya farmae ? 

Sab ranwEis jharoke laga kunjdn si kurlae ! 
365 Jo tum ko jogi bonS tba, kyfln sir mor bandhai ? 

Solab sau sabar parega bamrS, ji tars9.i." 
Raja Gopi Chand, 

" Ai Rani, tu socbti : kyfln boti dilgir ? 

Moban sejon see tbe, ab bee daran pir. 

Wby stab tbyself witb a dagger, my Lady Queen ? 

Wby grieve in tby beart ? 
If tbou die destroying tby own life» tbe world will 

blame tbee. 
Now are all tbe sixteen bundred queens of tbe palace 

my sworn motbers. 
360 Call me ' son,' and give me tbe alms, and I will go back 

to my seat." 

Rani Pa tarn Dal. 
" Raja, see : pay attention to me. 
Tbou hast become a jogi, ruining us. 
Ruining us. Sir King : wbat bast tbou said ? 
(Look) all tbe palace (women) at tbe windows are 

wailing like wild geese ! 
365 If (tby intention) was to become a jogi, wby didst tbou 

(ever) bind tby crest upon thy bead (as a king) ? 
Tbe curse of tbe sixteen bundred be upon tbee tbat 

hast wounded their hearts." 
Raja Gopi Chand. 
" Queen, thou dost brood : why art sad at beart ? 
I (once) slept on pleasant beds, now am I in great 



Jab se derail pir, Raniji, byun dil men ghabarai ? 
370 Likha karm ka nahiii mitta hai : sam^jh aoch man mahio. 
Jab ham r^j karen the yeh^ri se, jab tarn ko parnai. 
Ab to chhoi- dia sab dhandS. tan men bhasham ramae, 
Alakh Pnrakh ki yah maya, na kini jag men pai. 
Itna hi sanjog likba tha; Bidhna b^t banai" 

Bani Patam Dai. 

375 *' Main Eaja binti karuri gall bich pallii dar. 
Honhar so ho chuki, ab man karo bichar. 
Ab man karo bichar, E^oji, raj pat sab tyagi. 
Solah san bilagt! chhort, kis bidh hue biragi ? 

Since I am in great trouble, my Lady Queen, why art 

distracted in thy heart ? 
370 The lines of fate are not to be blotted out : ponder it 

in thy heart. 
When I was a King here, then I married thee. 
Now have I given up all (wordly) affairs and rubbed 

ashes on my body. 
This is the mystery of the Immortal Being ; no one in 

the world hath fathomed it. 
So much companionship was written (in our fate) ; Fate 

hath done this." 

Bdni Patam Dai. 

375 "I beseech thee. Raja, with my kerchief round my 

What was to be has been, but bethink thee now. 

Bethink thee now. Sir King, giving up (thus) thy king- 
dom and thy power. 

How canst thou be a mendicant and leave thy sixteen 
hundred queens ? 

* In great tumility. 


Jh din dekhfti riip tumhara prem rflp men pagi. 
380 Ah cliliorte kit jan, Maharaja ? teri hi sang lelgi." 

Eajd Gofi 'Ghand. 

" Ai E^ni, kyiln sochti ? kyiin hoti behal ? 
E§,j karo, khushian karo^ sab kuchh chhora tnal. 
Sab kuchh chhora m^lj mnlk men r^j karo sab nari. 
Ai Pfitam Dai, ham nirbhagi, mat kar haris hamari. 
385 Jis din mahara janam hua tha un men kyun nahin 
bich&ri ? 
Turn kSiheko man apne ko rudan karauti, piyari ? " 

Rani Pdtam Sal. 
" Ai Raja^ hamri bithS, suntyo man chit lae. 

From the day that I saw thy beauty I have been 
entranced with the love of it. 
380 How can I go and leave thee now, Maharaja? I go with 
thee ! » 

Raja Gopi Ghand. 

" Eani, why art sad ? Why art miserable ? 

Eule and rejoice, for I have left thee all things. 

I have left thee all things; let all the women* rule 
the country. 

P^tam Dai, I am unfortunate ; make me not a laugh- 
ing stock. 
385 Why did they not ponder over this on the day I was 
born ?t 

Why art thou then grieving thus in thy heart, my 

Rani Pdtam Dai. 

" Eaja, hearken to my wailing with heart and soul. 

* i.e., Ms 1,600 Queens. f And destroy me and so prevent it. 


Ag lagun is raj ko, marun zahar bis khae. 
MarAn zahar bis khae, Raoji : kal liamarS, ^ya. 
390 Mainawanti apne karan tum ko jog diwaya. 
Ap baithke raj karegi apna mat§. upaya. 
Solah sau ka sabar paregS. : hamra ji tarsay^.-" 

Raja Gopi Ohand. 
" M^ta ne ham ko dia jog singasan gyan, 
Jo us ko main tyag dun, hot dharm ki han. 
395 Hot dharm ki h4n, hamara jiwan kaise hoi ? 

Ai Patam Dai, prem 'ishq men surt di main ne daboJ. 

Mohe riip ka bagh ujar^ prem bel ab boi. 

Phal aur phfil raha Qismat ka -; Earn kare so hoi." 

I will set this kingdom ablaze ;* I will take poison and 

I will take poison and die. Sir King : (the time of) my 

death hath come. 
390 MainS.wanti hath made thee a jogi to gain her own 

She hath made a design to rule (the kingdom) herself. 
The curse of (us) sixteen hundred queens will fall upon 

her: she hath wounded our hearts." 
Raja Qopi Chand. 
"l£y mother hath given me the Highest knowledge 

(that comes) of devotion. 
If I foreswear that, my virtue will be ruined. 
395 My virtue will be ruined, and how shall I live (in the 

next world) ? 

P^tam Dai, I am given up to the contemplation of the 

love (of God). 

1 have uprooted the garden of lust and pleasure and 

have planted the (creeping) plant of the love (of 
The blossom and the fruit rest with Fate : it will be as 
God wills." 

* i.e., destroy it. 


Rani Pdtam Dai. 

" Turn to jano ho, piya, jog panth ka gyan. 
400 Hamra madh ky<in toria ? Is ka karo bikh^n. 
Is ka karo bikhan, R^oji ; ham kaisi kar jiven ? 
Jogan banke sang chalenge, zahar piyalet plven ! 
Hai karat hirda pdti hai ; ab kaisi kar seven ? 
Hath bandhke khari §,g£iri ; charan tumhare neveii." 

Raja, Gopi Chand. 

405 " Patam Dai, sun lijo ; hamra yehi npdes. 

Jo turn ko sang le chalun, kar jogan ka bhes : 
Kar jogan ka bhes, piyari, turn ko sang le jaiin, 
Tab td hai Psttam Dai n^ri, jog panth nahin paAn. 

Rani Pdtam Dai. 

" If thou know, my love, the knowledge of the way of 

400 Why hast thou torn away the bloom of my (youth) ? 

Explain this. 
Explain this. Sir King : how am I to live ? 
I go with thee as a jogan,* (or) I drink a cup of poison ! 
My heart breaks with my wailing : how shall I serve 

thee now ? 
With joined hands I stand before thee, bowing to thy 


Raja Gopi Chand. 

405 "Patam Dai, hear me ; this is my admonition. 

If I take thee with me, turning thee into a jogan : 
Turning thee into a jogan, my beloved, if I take thee 

with me. 
Then wouldst thou be Patam Dai my wife, and my 

saintship would not profit me.f 

* Female devotee. 

t It being necessary that he should be oeUbate. 


Nindiya kare jagat M skrk, jita hi mar ja(in, 
410 Karke sabr baith mabilon meri : bar bar samjhaAn." 

Rani Pdtam Dai. 

" Sabr kya man apne ? Suno^ Rao Maharaj. 

Ilam ko chhor niras, ja, na sidh rahe kuchh kdj, 

Ai Raja, jabhi aa sidb rahe kuchh kaj ; janam bjtha 
kyftn khoya ? 

Ham ko karat bilap, chain se kaise soya ? 
415 Jauhar karenge mahil sarb solah sau Rani, 

Jaise tarphe min pare jal bin pani. 

Hirda kya kathor ? nahin pichhl^ neh jana ! 

Ham ko kar barbad, kaha m^ta ka mana ! 

Turn to ho gae aj shakal bhupan men bhS.ri ! 
420 Kyun hue nadan ? man lo sikh haaiari ! " 

The whole, world would blame me and I should live a 
living death. 
410 Be patient and dwell in this palace : over and over 
again do I exhort thee." 

Ednl Pdtam Dai. 

" What patience is there in my heart ? Hear, my Lord 

Leave me without hope, go and prosper in nothing. 

RajS,, let nothing then prosper (with thee) : why 
lose a life uselessly ? 

Making me miserable, how shalt thou sleep at thy ease ? 
415 All the sixteen hundred queens of the palace will sacri- 
fice themselves. 

As fish are restless out of the water. 

How hard is thy heart, that hast forgotten thy old love ! 

Ruining me to obey the mother's whims ! 

(Even) to-day is thy mien mighty and majestic ! 
420 Why be (so) foolish ? Hearken to my admoaition ! " 


Raja Oopi Ghand. 

" Ai Eani, 4naiifc guni, bolo imrat bain. 

Jagat bichj sun lijo, supnd hai din rain. 

He RanijI, stipna hai din rain ; nabiii rahti thir k&y^. 

Chhin men hi ur j&e, jaisi brichh ki chhaysl. 
426 He Ranij], raj, pat, dhan, mal gae sab raje fcyag}, 

Brahma se chal base gae sanyasJ biragi. 

He Raniji, Dasrath se chal base, putr jin ke Bhagw^n^. 

Kitni dharti gai ? Gae kitne asm3,n jah§-na ? 

He Raniji, gae bahot se sidh ! gae asman ghanere ! 
430 Itne tare gae ? gae sassi bhan bahotere ! 

He Raniji, tu birhe men pari, dur kije chitrai. 

Main kahta samjhae, suno tii. man chit Be." 

Bdjd Oopi Ghand. 
" Eani, of infinite excellence, thou sayest sweet words. 
Hear me : day and night is this world a dream. 
O my Lady Rani, it is a dream day and night ; nor 

does thy body remain here. 
In a moment it flies away as the shadow of a tree. 
425 my Lady Rani, rule and power and wealth and goods 

have all kings resigned. 
Mendicants and devotees have resigned Brahma.* 
O my Lady Rani, Dasrath hath gone, whose son was 

How many earths have gone ? How many heavens and 

worlds ? 
O my Lady R^ni, many saints have gone and many a 

heaven ! 
430 Many a star, and many a sun and moon ! 

my Lady Rani, a separation hath come to thee ; put 

away thy sorrow. 

1 exhort thee, hear thou with heart and soul." 

* i.e., worldly pleasures. 

t Dasaratha, usually now-a-days Jasratt, was the father of Rama 
Chandra or Ram, now-a-days God. 

VOL. II.— 6 


JRdnl Pdfam Dal, 

"■ Hamen bilakti chhorke tan mara birlie kS, tir. 

Na jog suphal hoj Eaoji, ]o turn hue faqir. 
435 He Rajaji, jo turn hiie faqir, chhor dini umral. 

Durlab hai raj, nahifi phir milta yehan bin. 

Durlab hai sansar, bari durlab hai Eani. 

Durlab hai yeh sej ; tumhen man men kyd jani ? 

He Rajaji, durlab hai sab jagat, aur sab durlab bhoga. 
440 Turn to jogi hue, mere ko laga biroga !" 

i?a/a Qo'^i Chand. 

" He Rani, is jagat men, jhuthi jagat prit. 
Jhuthi hain chhiplaian, jhuthi prem prit. 

Rani Pdtam Dai. 

" Leaving me wailing thou hast pierced my heart with 

the arrow (of separation y. 
May thy saintship not profit thee. Sir King, that hast 

become a devotee. 
435 That hast become a devotee, my Lord Raja, giving 

up thy nobility. 
A precious thing is monarchy, you will not obtain it 

again here. 
(The possession of) the world is precious, and a very 

precious thing is a Queen. 
A precious thing is the (royal) bed : what art thinking 

in thy mind. 
my Lord RajS,, the whole world is a precious thing 

and a precious thing is happiness. 
440 Thou hast become a jogi and separation hath come 

upon me ! " 

BAja Gopi Chand, 
" Rani, false is earthly love in this world. 
False the flatteries, false the love and affection. 


He Rdnij}, jhdthi prem prit, jaisi tarwar kl chhayL 
JhAthI murnt^ mohe ; jagat supna ki raaya. 
445 He EAniji, kdmrdp bhamang chhuwat hi bikh charh 
jae : 
Main jogJ, abdhflp j4e sau kos parae. 
He Eaniji, man chahe bairag, bhog kaise kar lije ? 
Deh mile mar j&e. Kaho, ab kaiai kije ?" 

B&ni Patam Dai. 
" He RaJEi, bintl karun, charan tamhare lag. 
450 Jab lag jilngij piya, nahiil mitega d^g. 

He Rajaii, nahifi mitega dag, laga hirde ke mabiii ! 
Kis par karun pukar ? Bith sunta koi nahin. 
Kalpenge din rain rudan apne kar mahin. 
Ger cbale andher, piya, ang bhasham ramae. 

my Lady R^ni, false the love and affection as the 

shadow of a tree. 
False the desire and the lust : the world is the illusion 
of a dream. 
445 my Lady Mni, the poison of lust works by contami- 
nation : 

1 am a jogi, I must go from it a hundred miles away. 

O my Lady Rani, I am bent on mendicancy, how can I 

partake of pleasures t 
My body is dead (to them). Say, how could I do it? " 

Rani Patam Dai. 
" Raja, I beseech thee, falling at thy feet. 
450 As long as I live, my beloved, the stain of this will 
not be blotted out. 

my Lord Raja, the stain will not be blotted out, it is 

deep down in my heart ! 
On whom shall I call ? None heareth my wailing, 

1 shall pass the days and nights in weeping. 

Thou hast thrown a darkness round me, my beloved, in 
rubbing (these) ashes on thy body. 


455 He Rajaji, n^ age koi pntr, sabr man kaise kije f 
Yet dukh saM na jae, kathan ji hampS lije !" 

Raja Gopi Ohand. 

" He Rani, t<\ dekh le, kar hirde men gyan, 
Ab tnm ko to par gae R&m bhajan ki ban : 
He R§.niji, Ram bbajan ki ban ; aur karaj nabin koi, 
460 Kabhi na tyagfln jog ; param dakh ham ko hue. 
He Ranijii Ganga Jamna do ulat parbat javeii ^ 
ChS,nd, silrij rath phire ulat Pachham ko jave j 
He Ranijl, ulti pirthi hove, tale ha ja asm^na i 
Silwant sat chhar kare piya ka bana ; 

455 my Lord Rajl, I have no son, how then can I have 
patience in my heart ? 
This pain is not bearable, bitterness is in my heaa-t ! " 

Itdja Gopi GTiand. 

" Look you, Rani, take knowledge into fehy heart. 
Now on thee is fallen (the duty of) singing the praises 

of God % 
my Lady Rani, of singing the praises of God: there 

is no other duty. 
460 I will never give up the saintship > great troubles have 

I suffered. 
O my Lady Rani, Ganga. and JaranSk may both flow back 

to the hills ; 
The chariot of the sun and moGn may trasvel crookecBy 

to the West ; 
O my Lady Rani, the earth may turn over and the 

heavens fall; 
A woman that hath given up modesty and virtue may 

wear the garb of a beloved (wife) ;* 

* Bear bei-self as a true wife. 


465 Ai Raniji, ifcni karaj hove ; jog main kabhi na tydgftn ! 
Dhyan dhariln; Gur Deo paifli charnori : chit laguii." 

An pita ke god men baith gai dur Ml ; 
Rove putri bolti karke hk\ behal. 

Raj Kanwari. 
" He Babalji, karke hal behal hamen kit chhorfln jae ? 
470 Kaun kare mahara piyar ? Nahin koi sang ka bhai ! 

He Biibalji, kaun kare mahar^ biyah ? Kaun karegsl 

mahari sagai ? 
Kaun hamen de bhej ? Kaun phire lega mangai ? 
Khae katara marfln ; anant tumhare gall daluri ! 
Kabhi nS, deflngi jan, bhekh jogi kS, tarfln.* 

465 my Lady Ranij all these may be ; but I never give 
up the saintship ! 
I meditate : I fall at the feet of the holy Guru : I in- 
cline my heart (to him)." 

Coming into her father's lap and sitting down in 

wretched plight. 
His weeping daughter spake (to him) wailing. 

The Princess. 

" father, why leavest thou me, making me wretched ? 
470 Who will love me now ? I have no brother with me ! 

father, who will arrange my marriage ?t Also my 

betrothal ? 
Who will send me (to the bridegroom's house) ? Who 
will call me (home) again ?J 

1 will stab myself and die ; I will ever keep (my arms 

round) thy neck ! 
I will never let thee go, I will take off thy jogi'a garb. 

* For utdrim. f An absolute necessity to a Hindu girl. 

X Ceremonies connected with marriages. 


475 Teh solah san n^r umang joban ras bhint, 

Un 36 chhor pritj jog chint aman lln! I" 
Rdjd, Oopi Chand. 

" Ham, betij jogi hue, ang babhut ramde. 

Ab tumhari mumta nahin : kin dim bharmii ? 

Kyiin dini bharmai ? Panth hamra kyun ghera ? 
480 Nahin mujh ko pahchan, nam nahin janun tera. 

He beti ri, kyAn roe ? Kyun jhure samajh apne man 
m^hin ? 

Yeh Gopi Chand Eao 3,j tera babal nahin ! 

He beti ri, turn jano, ' mahara pita lia bisyar ne khae. !' 

Main janAn ghar bich nahin kaniy^n janmai ! 
485 Wahi kare thara biyah ap Chandr^wal R^ni. 

Wahi tumhen de bhej, wahi le beg bulae." 

475 These sixteen hundred queens in the full bloom of youth 

and beauty; 
Eejectingtheirlove thou hast given thy heart to devotion !" 

Bajd Oopi Chand. 
" I have become a jogi, my daughter, rubbing ashes on 

my body. 
T have no love for thee now : who hath been deceiving thee ? 
Why have they deceived thee ? Why have they sur- 

rounded my path (with difficulties) ? 
480 I remember thee not : I know not thy name. 

My daughter, why weepest ? Why destroy the reason 

(that is) in thy mind ? 
This Rajl Gopi Chand is not thy father to-day ! 
My daughter consider thou that a snake hath slain thy 

father ! , 

J do not know (no w ) that a girl was ever born in my house ! 
485 She will arrange thy marriage (thy mother) Rani Chaa- 

She will send thee (to the bridegroom's house) and 

quickly call thee (home) again." 

* TMs must be some other queen of Gopi Chand. 

THE LEGENl) OE rIjA GoPi CHANt). 47 

i2a/ Kanwdrl. 

" He mere gyanl pita, kar hirde men gyfin. 
Aug bhflkan utarke kyAn chirwae k&n ? 
He Babalji, kyiin chirwae kan ? Kaho, kaise man ae ? 
490 Gahne basham utar, ang kyun bhasham ramal ? 
Ger chale andher bhi jate nirdhara. 
Turn bin hamr^ kaun jagafc men thambanhara ? 
Ball 'umar nadan man hamra kyiin tora ? 
Bin dekhe nahiii rahun, chit ab kaise mfl.r& ?" 

Raja Gope Chand, 
495 " He betij sacM kahun : apna man samjhae. 
Kyun rove man apne ? Pathar chit banae. 
Pathar chit banae ; nahin rilwat banM, 

The Princess. 

" O my wise father, take wisdom into thy mind. 
Why hast taken the jewels off thy body and bored thy 
ears ? 

father, why hast bored thy ears ? Say, what came into 

thy mind ? 
490 Why hast taken. ofE thy jewels and thy clothes and 
rubbed on the ashes on thy body ? 
Why hast cast darkness round us in the midst of the 

stream (of life) ? 
Except thee who is our supporter in this world ? 
Why break my heart in this my early youth ? 

1 will not live except I see thee, how shall my heart 

turn back from thee now V 

Raja Gopi Chand. 

495 "0 my daughter, I tell thee truth: teach thou thy 
heart : 
Why weep in thy heart ? Make thy heart a stone. 
Make thy heart a stone and weep not. 


Kabhi na meta jae karm jo ank likha}. 
Kacha bartan hove, jidhar phere phir jae : 
500 Ham to jogi Me ; Guru ne die pakae," 

Bdj Kanwdri. 
" He Eaja, hamre pita, ty&g chale sab bbog. 
Putri ka yeh bachan bai : suphal tumhara jog ! 
Suphal tumh§,ra jog, pitaji ! Snphal tumhhari bani ! 
Suphal tumhari bari tapashiya ! Suphal Nath gur gyani ! 
505 Lakh dafa, samjhaya turn ko : mahari sikh na mani ! 
Chhsir chale kalar men kaniyan yeh solah sau Rani ! 
' Ham man sabar karenge pita bin' ; yeh kya turn ne 

theini ? 
Karke jauhar, pran taj denge : ya le nischa jan| !" 

The lines that fate hath written can never be blotted out. 
If the platter be unbaked it can be turned (as the 

potter listeth) : 
500 (But) I have become a jogi; the Guru hath baked (the 


The Princess. 
"0 Raja, my father, thou hast (indeed) renounced all 

This is thy daughter's blessing : blessed be thy saint- 
ship ! 
Blessed be thy saintship, my father ! Blessed thy words ! 
Blessed thy great asceticism ! Blessed the Saint, thy 

wise Guru ! 
505 A thousand times I exhorted thee and thou wouldst 

not hearken ! 
Thou hast left thy daughter and the sixteen hundred 

queens in the desert (of despair) ! 
That we shall have patience in our hearts without thee ! 

What is it thou hast thought ? 
Sacrificing ourselves we will give up our lives : know 

this for certain." 


Bdja Gopi Chand. 
" He beti, j§.tar kalio, main samjMun toe. 
510 Mukh se 'putr' kahaeke bMk diwa de moe. 
Bhik diwa de moe, r\, mukli se ' putr' kabae, 
Mabil qila rabne ke cbbore ban kband surfc lagae. 
Der bui, Gur bam ko mEirej ablag bbik nai. 
'Putr' kabke bMk diw4 de. Jog supbal bo jai. 
515 Main hAii jogi k^ cbela, 

Girbist se rabun akeM. 
Eaj pat dia cbbor, 
Bana faqir albela." 

Raj Kanwari. 
" He mata, binti karln gall bicb pallu dar. 
520 Honbar so bo gai, ab man karo bicbar. 

Ab man karo bicbar ; pita ne taj di sab umrai. 

Raja Gopi Ghand. 
" my daugbter, go and tell tbem, I beseecb tbee. 
510 (Tell bbem to) call me ' son' and give me alms. 
(To) give me alms, dear, and call me ' son. ' 
I bave left my palace and fort and my desire is (to go 

into) tbe forests. 
It is late, tbe Guru will beat me and till now tbe alms 

bave not come. 
Call me ' son.' and give me alms tbat my saintsbip may 
515 I am tbe Jogi's disciple, 

I live apart from my family, 
I bave given up rule and power. 
And become a simple mendicant." 
The Princess, 
" mother, I beseech thee with my kerchief round my 
520 What was to be has been, ponder it now in thy mind. 
Ponder it now in thy mind j my father hath given up 
bis high station. 

TOL. It,— 7 


Kan phai'hke mundra dali, ang babhiU ramat. 

Jo un ka turn jog chhurao, dega jagat burai. 

' Putr' kalike bWk dal do, jog supbal ho jai!" 
Hani Patam Dai, 
625 " He beti, kaisi kahun main hun sil satis ? 

Mukh. ' putr' kaisi kaliun, we bain, pran patis ? 

We bain prS,n patis, ri beti ; kyun sar pap cbarb^ve ? 

Kaun jagat ' putr' kahe ? Ham to bhar bhar cbhiti ave ! 

Bhog kya jake sang soi, ab kyun pap lagave ? 
530 Nark kundh ko ja, hatiyari, khoti bat sunave." 

Bdj Kanwdri. 
" He mata, man samjbe ; bbali karen Jagdis. 
Jitni tumhare pas hain cbarbo hamare sis. 

Boring his ears he hath put in the rings and rubbed 

ashes on his body. 
If thou take away his saintship, the world will blame 

Call him ' son ' and give him alms that his saintship 


Rant Patam Dai. 
525 " my daughter, how shall I say it, I that am virtuous ? 
How shall I say ' son ' with my lips to him that is the 

lord of my life ? 
He is the lord of my life, my daughter : why place this 

sin upon my head ? 
What (wife) saith "^son' in the world? my heart is full ! 
Why then did he enjoy me, that putteth this sin upon 
me ? 
530 Go thou to hell, thou wretch, that said such evil to me." 

The Princess. 
" mother, think of it : The Lord* will reward thee. 
Put all thy sins upon my head. 

* Jagdis, tlie Lord of the world, i.e., Siva, God. 


Ciiarho hamare sis, ri mata, jitni prachhifc bliSri. 
Bura bhala sab ham ko kahe^ nis din dijo gari. 
635 Ab turn ko to yeh hi suphal hai jitnl ho turn nan : 
Mukh se 'putr' kaho pita ko : mano bat hamari." 

Putri ke mane bachan, hua chit behS,!. 
Char padarath purke litt hath men thai. 
Lia hath men thai. 

Rmii Fdtam Dal. 

" RaOj main tere samhne aJ. 
640 Bhichha lijo ; kanth hamare, char padarath lai. 
Yeh hi hamri asis, piyaji, suphal teri sidh ai ! 
Ik bar kahtij lakh bar kah duij ' tu putr, main mai !' " 

Put on my headj mother, all the weight of thy sins. 
Say all things good and bad to me^ call me evil names 

day and night. 
635 Now this will prosper thee and all of you queens, 

That you call my father ' son ' with your lips : hearken 

to my words," 

She obeyed the girl and was wretched in her heart. 
She filled a platter with four delicacies and took it in 

her hand. 
She took the platter in her hand. 

Rani Pdtam Dai. 

" King, I am come before thee : 
540 Take the alms ; my husband, I have brought thee four 
This is my blessing, my beloved, that thy saintship 

prosper ! 
I say it once, I say it a thousand times, ' thou art my 
son and I thy mother.' " 


Lekar bhhichha chal pare ; bhali kari Jagdis I 
Gur apne pe anke charan niwaio sis. 
545 Charan niwaio sis. 

Raja Gopi Chand. 
" Guruji, tumhara hukm bajayS.. 
Solah sai mukh ' putr ' kahae jabhi bbik main laya> 
Baran baras ki suta kaawarl tin sai phand chhutaya. 
Ai Gar Deo, karo gat meri ; turn se dhy^a lagaya i" 

Jalandhar Nath. 
"Gopi Ohandj turn ye suno; bbojan jirao &ang. 
550 Phir jada asan karo ; yah hi faojiri rang. 

Teh hi faqiri rang : hamen se asan jada banao. 
Gur ka nam japo hirde merij Har se dhy^a lagao. 

He took the alms and went away : well hath the Lord 

done ! 
He came to his Guru and bowed his head at his feet, 
545 Bowed his head at his feet. 

Raja Oopi Chand. 

" Sir GurAj I obeyed thy order, 
I made the sixteen hundred (queens) call me ' son' and 

tben took the alms. 
My maiden daughter of twelve years played three 

hundred tricks on me. 
my Lord Guru, prosper my work'; I meditate on 
thee !" 

Jalandhar Nath, 
" Gopi Chand, listen to this : cook the food with me. 
550 Afterwards take up thy abode apart; this is the way of 
This is the way of devotees: have a separate abode 

from me. 
Eepeat the name of thy Gurti in thy heart and medi- 
tate upon Hari* 

* Vishnu, God. 


Alakh Nam ji se na haro, Earn Nam gur gao. 

Jog lie ka yeh hi maza, Baikuntli daMm ko jao/' 
Rani Patam Bai. 
655 " Sas hamari, jan ka tujh pe paro srap ! 

Putr ko jogi kia, raj karoge ap ! 

Eaj karoge ap : hamen dttran dukh dina ! 

Solah sau ka sabar j^n apne pe Una ! 

Jo karn^ chalio raj, nahin ham karne denge. 
560 Agla-pichhla kla aj sS,ra bhar lenge. 

Na bilse, na khae, nahin gat hogi teri. 

Kariye Narkon bas, pir tujhe hove ghanere !" 
Hard Maindwaiiti. 

" Ai ri Patam Dai bahu, tum ho surgyan. 

Putr main jogi kia, apna dharm pahchan. 

Forget not the Imperishable Name in thy heart and 

praise the name of God. 
This is the fruit of devotion that thou go to Heaven." 
Bdni Patam Dai.* 
555 "Mother-in-law,t the curse of my life be upon thee ! 

Thou hast made thy son a Jogi, that thou mightest rule 

That thou mightest rule thyself thou hast brought me 
to much trouble ! 

Thou hast taken on thyself the curse of the lives of the 
sixteen hundred (queens) ! 

If thou wouldest rule I will not let thee. 
560 I will take a full (revenge) for all thou hast done to- 

Nor in drinking, nor in eating shall ought prosper thee. 

Go and dwell in Hell, where thy agonies shall be many ! " 
Rani Mainawanti. 

"0 my daughter Patam Dai, take knowledge (of the 
things of Heaven). 

I made my son a jogi, knowing my duty (to religion) . 
* Scene changes. f E^ni Mainawanti. 


565 Apna dharm pahchan, kia Gopl Chand jogi. 

Kaya un ki amar ant parlo man hog}. 

He baliu ri nirmalj dekh sai-up karan kanchan si kajL 

Nirkhat suphal so, baM, kaiiwar ko jog diway^ ? 

Apna suwad bigar kia putr nistar^. 
570 Kyim socho din rain, rudan karti bar bara ? 

Udar pas&re pair, pir mujh ko hai bhari ! 

iTum kyun hot udas sath pheron ki nari V 

Rani Fatam Dai. 

" Sas hamari, kyuri kia putr ko yeh faqir ? 
Tt sukhiya ab na rahe, ham ko daran pit- ! 
575 Ham ko daran pir, dhir man kaise laven ? 
Mahilon par^ andher, chit kaise samjhaven ? 
Joban lahar samundar dekh ji dar pe hamara : 

665 Knowing my daty I made Gopi Chand a Jogi. 

His body shall be immortal and his glory endless in the 

world to come. 
my pure daughter, behold his golden body. 
Faultless and fruitful, I made my son a jogi, my 

Destroying my own desires I gave benefits to my son. 
570 Why grieve day and night, weeping every moment? 
He kicked in my womb and great was my pain ! 
Why then art thou sad, that art (but) a wedded wife ?" 

Eani Fatam Dai. 

" Mother-in-law, why didst thou thus make thy son a 

devotee ? 
Mayst thou know no joys that hast given me great 

griefs ! 
575 Great is my pain, how then shall I be patient? 

A darkness hath fallen on the palace, how shall I teach 

my heart (not to grieve) ? 
Youth sees the waves of the ocean (of life) and is afraid 

at heart. 


Kis bidh utaren pur, katlian birhe ki dMra? 
Ai sasurji, hirdiya Ma kathor : pir tujh ko nahin ai ! 
580 Putr kan chirae, hamen kh'^ rand bithM \" 

Rdnl Maindwanti. 

" Ai rl Patam Dai bahu, kyiin man ki4 ud^s ? 
Bhajan karo us Ram ka, ho Surgon men bas ! 
He bahu r}, ho Surgon men bas, barb pi k&ran kijo. 
Earn bhajan ke het apna man tan dijo. 
585 He bahl^ n, karo dan aur pun, mukafc apni kar lijo. 
Main kahti har bar, dharm apua mat chlujo !" 

" Bitha meri sun lijo, beta Gopl Chand, 
Sukh asan ko chhorke pare mohe ke phand. 

How shall I cross over (plunged) in the bitter current 
of separation ? 

mother-in-law, thou hast hardened thy heart : thou 

hast had no pity ! 
580 In that thou hast bored thy son's ears and made me a 
widow ! " 

BiCLni Maindwanti. 
" my daughter Patam Dai, why grieve in thy heart ? 
Sing the praises of God and go to dwell in Heaven. 
My daughter, go to dwell in Heaven, and fast for thy 

love's sake. 
Deliver up thy body and soul to the praise of God. 
585 My daughter, do charity, and good works and earn thy 

1 tell thee never forsake thy duties ! " 

" Hear my complaint, my son Gopl Chand.* 
Giving up thy pleasures, thou art fallen into the snares 
of lust. 

* Change of scene : Maindwanti is now addressing Gopi Ohand, re- 
penting of her former action. 


He beta re, pare mote ke phand; Indar ne bad lagayS,. 
690 Pawan chalat hai, dher bahot hi jal barsaya. 

He beta re, atlas makbrnal sej bin kabhi nindra nahin ai. 

■Ab pani par let, putr ; main kurMi. 

He beta re, qila aur sukh chhorke rain katai. 

Kit gaio palang niw&r, sej phulon ki chhae ? 
695 He beta re, kit gai sagari nar, jinheii tu par pawan 
jhulae ? 

Yeh dukh rah^ bhog, kahe Maina Dai mai \" 

Raja Gopi Chand. 
" He mata, jangal to rahe hamre mahil atar. 
Bhun men sej komal ban}, taj die palang niwar. 
He mata ri, taj die palang niwar, khflk men basa lina. 
600 Param sukhi ham hde, mohe sab hi taj dina. 

my son, fallen into the snares of lust : this is the 
evil doing of Indar.* 
590 The winds blow and the rains fall heavily. 

my son, thou didst never sleep but on a bed of satin 

and velvet. 
Now, my son, thou sleepest in the rain and I grieve. 
my son, thou passest the night without palace and 

fort and comfort. 
Where has gone thy easy bed and thy couch of flowers ? 
595 my son, where have gone all the women that fanned 
thee (while asleep) ? 
And this trouble is thy lot; saith thy mother Maina- 
wanti ! " 

Raja Gopi Chand, 
" mother, the forest is my lofty palace. 
The soft earth is my bed, giving up my easy couch. 
mother, giving up my easy couch, I dwell in the dust. 
600 Very happy am I, giving up all desires. 

* The god of the heavens. 


He matia ri, raj, pat, dhan, nial, bojli main sar S6 Mra : * 

Ab soun sukli chain prJtham, sab se M niyara." 
Eani Mainawanti. 

■" He betij sUn Ifjo mojh jaaani ki hkt. 

Is dukh men, beta mere, kyuiikar kate i^t ? 
605 He beta, kjAnkar k4te rat ? Bara komal tan teti. 

Dekh zamin pat bas, pwtr ji, laraie mera. 

He beta re» roahfal ke singar ap karo th© diitrai. 

Ab kidhu saber, t Mantri yad karai. 

He beta re, tyag Jog, chalo sang, baithke raj kamao. 
610 Man hatn&ra kaha ; deh ko kyte tarsao ?" 
Edjd GojA Chand. 

"He Mats., sun lijiye ; jo prani mar |ae, 

Phir khor ke bick m«n kaise parses ho j^ae ? 

mother, I have put away rule and power and wealth 

and goods and greeds 
Now do I sleep at ease for the first time away from them 


E&nt Maindwdnli. 
*' my son, hear the words of thy bearing mother. 
Why spend the nights ia such trouble, my son ? 
605 O my son, why spend the nights (thus) f Very tender 

is thy body. 
Seeing thee dwell on the (bare) ground, my son, my 

heart trembles. 
O my son, thou didst rejoice as the ornament of the 

Court : 
Still there is time to call the Minister, 
O my son, and give up the saintship and come to us 

and sit on thy throne. 
610 Hearken to my prayer ; why destroy thy body ? " 
Baia Gopi Chand, 
" mother, hear me ; if a man's (soul) die, 
How can it again enter his body ? 

* For vMrd. t ■^or sawer. 

voh, II. — 8 


Kaise parves ho jae ? Kahurij Mata, sun lije. 

Nikas bhanwar ur jae, aiig phir kaise chhije ? 
615 Pari rahe hai khor, nahin mamta kare koi. 

Tun kyun hui hai nadan ? 'aqal tumhare kyuri khoi ? 

Chhor di^ sab raj, sarb solah sau Rani. 

Ab aisi mat kaho : bol mukh imrat bani !" 
Bdni Mainawantt. 

" Char Khunt ramte phiro, karo" des ki sair. 
620 Bangala mat jaiyo, jo tu chahe khair. 

Chaho turn' khair, terJ barje hai mai. 

Bangala ke des mati jana, re bhM. 

Dekhegi rup tera bhagwa, ji, bana, 

Bahina taj degi pran ; hua kis bidh &na ? 
625 Chandan rukh chhor, mati lao, ji, beri. 

Bigare parlok ; kahi m&n le meri." 

How can it re-enter ? I tell thee, mother, hear me. 
When the soul has fled away, can the body be still alive ? 
615 The dead body remains and none cares for it. 

Why art thou then foolish ? Why hast parted with thy 

sense ? 
I have given up all rule and all my sixteen hundred 

queens : 
So speak not thus : say sweet words with thy lips." 

Hani Mainawantl. 
"Wander over the Four Quarters, wander over the 

620 (But) go not to Bengal as thou desirest thy welfare. 
As thou desirest thy welfare, thy mother forbids thee. 
Go not to Bengal, my beloved. 
She will see thy form and thy coloured (jogi's) dress, 
And thy sister will give up her life (even) before 

(enquiring) how thou earnest ! 
625 Do not sacrifice the sandal tree to plant the wild plum 

tree : 
thou wilt lose the life tp come : hear thou my prayer." 


Ru.jd Oopi Ghand. 

" Ja din se jogi bliae karke bhagwa bhes, 

Ghar solah sai nar thi, sab taj di hamesh. 

Sab taj di hamesh, bahin kaisi mar jag! ? 
630 Yeh hi surat ko dekh, bahot sa rudan kareg!. 

He Mata ri, avenge samjhae, dhir man men dharegi. 

He Mata ri, turn lijo bulae^ phir kyun rudan karegi ?" 
Rdiii Maindwanti. 

" Tu, beta bhola phire, main samjhaun toe. 

G-har ki tiriya hai bhali, na gbar gbar dolat hoe. 
635 Na ghar ghar dolat hoe, turt pran gamvave. 

Ap tire kul tar jagat nam karwave. 

Ab bicbharoge putr, phir kaun milave ? 

Rdjd Gopi Ghand. 
" Since the day that I became a jogi and put on the 

coloured dress, 
I gave up my house and the sixteen hundred queens 

and all for ever : 
All for ever ; (so) why should my sister die ? 
630 When she sees my plight she will (only) weep bitterly. ■ 
my mother, she will be reasonable and have patience 

in her heart. 
my mother, send for her (here) and then why should 

she grieVe ?" 

Rant Maindwanti. 
" Thou art a simple fool, my son, I tell thee. 
An honest wife is happy, she wanders not from house to 

635 She wanders not from house to house and quickly she 

She gains salvation for herself and her name in all the 

But if a son be separated who will call him back ? t 

* After her liusband by sati. 

t i.e., a sister and a motlier live on after separation. 


Yeh chanda tasvar, mujhe phir nahiri pSye. 
Baitho gha,r, r&j karo, putr piyare,. 
6401 Maiii kahti kar jor, baeban man hainare." 

RaJA Gopi Chand.. 
" Ham jogl ahdhut haiii, karen dea ki sail. 
Mata chhori bilakti, kareii Graur Bangala sail.' 

" Sail bameH mulk ki karnL 

Kahuii kar jorke, jaDaHi. 
645. Des chal bahin ke ae^ 

Dhyan Qavin oharan se la&. 

BSgh bistar diS, lae. 

Gagan men badali chhai, 

Mig barsan lage bhari. 
650 Bhul sidb budh gia sari. 

It is a horrible picture that I meet him no more. 
Come home (then.) and be king, my beloved son. 
640 I say it with, joined hands ; hear my p-ayer [" 
Raja Oopi Chand, 
"1 am a holy^o^J and I will wander the earth. 
Leaving my mother weeping I will go to Gaur and 


" I will wander the earth, 

I tell thee my mother with joined hands/* 
645 He went to his sister's country. 

And fell at his Guru'sf feet. 

He brought his bed into the garden. 

And clouds overshadowed the heavens. 

The rain fell heavily, 
650 And he lost his senses (for misery). 

* Gaur, the old capital o£ Bengal, f Jalandliar Natb. 


Bit rajni* gai sari. 
Prabhdj tain kya bipat dari ?" 
Bdjd Gopi Chand. 
" Tare gin gin kadhe main aj ki rain. 
Utare, ji, kar bandagi Eabb thare ke bain ! 
655 Eabb thare ke bain ; utho, ab dhyan lagaun. 
Ab Eaja ke mahil jaeke ' alakh' jagadn." 

Kha.par le lia hath, Guru ka dhyan lagay^, 
Ja deorhi ke bich nath ne ' alakh' jagaya. 

Rdjd Gopi Chand. 
" De bhichha mohe an, der itni kyun lai ? 
660 San, ban^ kamzat, der itni kyun lai V 

Champa Dai Eani kahi, boli bachan sambhar. 

He spent the whole nigbt thus, 
(Saying) "God, what misery hast thou brought' 
upon me ? " 

Bdjd Gopi Chand. 
" Counting the starsf have I passed the night. 
O my heart, devote thyself to the service of God and He 
will save tbee. 
655 God will save thee ; I will up and meditate on Him, 

Presently will I go to the king's palace and call ' alakh.' " 

He took his bowl in his hand and meditated on his Guru. 
Going to the gate the jogt called out ' alakh.' 

Bdjd Gopi Chand. 
" Come and give me alms, why are ye delaying ? 
660 Hear, thou wicked maid, why art thou delaying ? " 

Said Eani Champa Dai| using cautious words. 

* Tlie nigM, f Metaptor ; with great impatience. 

X Gopi Ctand's sister. 


Rani Champa, Dai. 
" Bhichlia lekar jS.ijo, nath khare darbar. 
Parti hai dhup, kbaia ang pasije. 
Bhar motion ka th3.1 beg jogi ko dije. 
665 Jo bkojan ki kaj take ake dwara: 
Woh khave na ap us se dlje sara. 
Yeh jogi ab dhup kabhi khali na jnve. 
Le bhichlia de pae, der pal ki na lave." 

Bhichha le bandi chali Eaja ke darbar ; 
670 Deorhi pahunchi, §,ake boli bachan sambhar, 
Boli bachan sambhar. 


" Bhik main turn se lae. 
lie, jogi ke lal." 

D&r se 'araz lagae. 

Bam Champa Dai, 
''Go to him with alms, for the saint stands at the door. 
Fierce is the sunshine, the sweat stands on his body. 
Go and fill a platter with pearls quickly and give it him. 
665 If he has corqe to our door for food, 
Give him all that we have not eaten. 
This jogi in the sun will never go away empty. 
Go and give him alms, delay not a moment.'' 

Taking the alms the maid went to the Raja.* 
670 Reaching the gate she spake cautiously. 
She spake cautiously : 


" I bring thee alms : 
Take it, my jogi." 

Standing apart she spake. 
* Dressed up as Sifaqir, 


" He piyaraji, teri sArat ko dekli bahot man man sharm ai. 
Jis ghar janamerij Nathj teri kja jive mal V 

Raja Gopl Chavd. 
675 " He bandij turn se kahuiij sun lijo man lae. 

Tii bandi ranw§,s ki, mora jog akarat jae ; 

Jog akarat jae ; tere nahin bhichha leun. 

Hamen Guru ke an bhik turn se na-leiiu. 

He bandi ri, bole bachan khator : hia larza nabia ter3, ? , 
680 Dbaranagar ka RaOj nam Gopi Chand mera." 

" KyM, jogij 'aqal gai ? bolo bachan sambhar. 
Jholi luiigi chbin ab, dhakke dun do char. 


" My friendj seeing thy beauty I am much grieved. 
My Lordj can the mother that bore thee be living ? " 

Bdja Oopi GJiand. 

675 "My maid, I say to thee^ take it to heart. 

Thou art a maid of the palace and my devotion will be 

My devotion will be fruitless : I cannot take thy alms. 
I am (a disciple) of the Guru, I cannot take alms from 

My maid, thou speakest hard words :t doth not thy 

heart tremble ? 
680 I am the Lord of Dharanagar and my name is Gopi 


" Where is thy sense gone, jog'i ? speak carefully. 
I will seize thy wallet now and give thee two or three 

* If I take from thee. f In askiag me. 


Dhakke dun do char, jog men kaisi bani bole ? 
Tu jogi be-iman bila hai ghar ghar mangat dole. 
685 Aise kare jawab, khara deorhi mahari boli. ! 
Marungi main bans tare sir dharan par doll \" 

Nainon bhar bhar rote sun bandi ki b^t. 

Bajd Oopi Ohand. 

" Ik lie hai mol tu, rakhi ji ki sath. 
Eakhi ji ki sath ; aj" main lie hi faqiri. 
690 Ai bandi ri, tu mare mere bans, hui dil ki dilgiri. 
Eaj pat dia chhor, taj^ main takht amiri : 
Yeh samjho man bich : likhi mere karam faqiri." 

I will give thee two or three slaps : what is thy saint- 
ship saying ? 

Thou art a scoundrel of a jogi and beg from house to 
house as a pretence. 
685 Saying such things (to me) standing at our gate ! 

I will strike thy head with a cane and throw thee in 
the dust 1 " 

His eyes were full of tears when he heard the maid's 

Raja Gopi Ohand, 

" Firstly thou wert purchased and the favorite of our 

hearts : 
The favorite of our hearts : to-day am I a mendicant. 
690 O my maid, thou hast struck me with a cane and my 

heart is sad. 
I have given up my rule and my power and parted with 

the honour of my throne : 
Understand this in thy heart ; mendicancy was written 

in my fate." 


" Ja, jogi ke balke, jo it ohiihe khair. 
Ghar ghar bkichha m^rigtS. karha dole sair ; 
695 Karta dole sair, chhin le nar parai. 

Yeh chhal kl bat ang men bhasham ramai. 

He jogi re, kab tain lini mol ? Hamen,'bandi, b^tlaJ I 

Jholi lungi chbin, kare tii bahot burai I" 

Raja Gopi Chand. 
" Dharanagar asthan hai, kabun tumbare pas, 
700 Gangaji ka nabaa bai ; Gurd pilran kijo as ! 

Puran kijo as, Guruji ; yeb kumbh ka bai meltl ! 

Sab par war cbborkar aja sab se bbala akela. 

Yeb duniyS, matlab ki garji ; nabin guru, nabin cbela ! 

" Go, tbou jog'i's spawn, if tbou desire tby welfare. 
Tbou wanderest from bouse to bouse begging under a 
pretence : 
695 Under a pretence, to steal wedded wives. 

It is all for deceit tbat tbou bast rubbed asbes on tby 

mj jogi, wben didst buy me ? tell me, tby maid ! 

1 will snatcb away tby wallet, tbou bast put me to mucb 

sbame ! " 

Bdjd Gopi Chand. 
" My home is Dbaranagar I tell tbee. 
700 I am come to bathe in the Ganges : may the Gurfl fulfil 
my hope ! 
Fulfil my hope, Guru ! this is a grand festival !* 
Leaving all my household I am come quite alone. 
This world is wrapt up in its own desires :' none is 
teacher, none is disciple ! 

* The humbh meld is a fair held every twelve years while certain 
rivers are propitious. The scene shifts from time to time. AUahabad 
(Ilahabad or Prag) and Hardwar have been the scenes of late of kumbh 

VOL. II.— 9 


Ab lijo hdes ham^ri, mat na karo jhamela. 
705 Chhor dia sansar aj main j yeh jag- darshan melS; f 
Is maya se koi bache ; hai pakke gur ka chela i" 

Sftrafc sohni dekhke roi pari tat kal. 
Kuk mar mukh ro pari ho gal ^lal-behaL 
Ho gai hal-behal rudan karti bhari, 

710 "Tft suniye man lae, tnjhe kah de s&ri : 
' Champa Dai bahin mnjhe jo mil jke ; 
Yeh kahta hM ap khar&j mujhe dije batlae/ 
Khappar hai hath, kan mundra dali, 
Khara deorhi ke bSr, nir nainon se j§,rl." 

715 Sunke band! ke bachan man men hM sandes. 

Take my blessing now and be not angry. 
705 I give up the world to-day : this world is (transient as) 
a fair. 
A few escape the illusion, the real disciples of the Guru." 

Seeing his beauty she began to weep. 

Crying out and weeping she became very wretched. 

She became very wretched weeping violently. 

710 " Listen with heart and soul and I will tell thee all.* 
(Saith he) ' I would meet my sister Champa Dai ; 
I tell thee standing here, show Tier to me/ 
He hath a bowl in his hand and rings in his ears. 
He standeth at the gate weeping." 

715 Hearing the maid's words there was a doubt in her 

* To RSai OHampa Dai. 


Bdni Champa Dai. 
*' Ab darshan, kardn, kaisa hai darvesh ? 
Kaisa woli darvesli ?" 

Jab hi chalke deorh! pe ^I. 
Rani Champa Dai. 

" Lijo bhichM, Nath, ab kyuri itnl der lagai ? 

Kaun des se bhi auna ? bam ko de batlae. 
720 Main pftchhun hun, Nath : hameh ko dijo sach batlae. 

Karke bhagwe kapre bhar jogi ka bhekh. 

Yo jogi ka rfip hai ! aise phirei anek. 

Phirte hai anek rAp dharke mohen : 

Koi marhioii ke bich ap baithe soen. 
725 Yeh duuiyd sans§,r phire matlab garji ? 

Ky^ boli mukh ^n ? nahin chhathl larzi ! 

SuUj bandi kamzat; kahun tumhari tain. 

De motin ka thai ; jao bhichha pai !" 

Le bhichha bandi chali bhar motin ka thai. 

Rani Champa Dai. 
" I will see him nowj what kind of mendicant he is. 
What kind of mendicant is he ?" 

She went to the gate at once. 
Rani Champa Dai. 

*' Take the alms, my saint, why delay so long ? 

Whence comest thou ? tell me. 
720 I ask thee, my saint : tell me truly. 

With coloured robes and the garb of a jogi, 

This is a true jogVs appearance ! many such wander. 

Many wander about under various forms ; 

Some sleep in huts. 
72S This world is ever taken up with its own desires. 

What hast thou said ? doth not thy heart tremble ! 

Listen thou wicked maid, I tell thee. 

Give him a platter of pearls : go and give him alms. 

The maid took the alms and the platter of pearla. 



730 " Bhichha lijo, Gur Nathji ; kyM ho rahe behal ? 
Kyun ho rahe 'behal ? Nathji, main bhichha le ai. 
Hukm dia Rani ne mujh ko, bhik den ko ai. 
Kyun karte ho soch, Nathji ? kyttri man soch \sLgke ? 
Lene ho, to leo, Nathji; nahiri, yehan se ramjae." 

Raj a, Gopi Chand. 

735 " tn motin ke bhik ke nahiii mujhe darkar. 

Kankar pathar sab taje chhor aya parwar. 

Sab chhora parwar, ri bandi, kahta mukh se banl, 

Yk to meri bahin lagi hai jo mahilon men Eani. 

Main to faqlr hua, raj taj, bag gae qalam nishani. 
740 Dije darshan kar§,e bahin ka, yeh main mantar thanl." 

Itni sun bandl chall, hiia chit beh£ll. 


730 " Take the alms, my Lord Gurfi, why art sad ? 
Why art sad T my Lord, take the alms. 
The Rani gave me the order to give the alms. 
Why art grieved, my Lord ? why art sad at heart ? 
It is to be taken, so take it, my Lord, or go away from 

Bdja Gopi Chand. 

735 " I want not alms of pearls. 

I have given up my household and rocks and stones. 

1 have given up my household, my maid, I tell thee. 

It is my sister that is the Rani of this palace. 

I am a mendicant, I have given up royalty, and blotted 
it out (of my life). 
740 Let me see my sister, this is my desire." 

Hearing this the maid went sorrowfully. 


" Woh Gopi Chand Rao hai, ho raha lial bebal ! 
Ho raba hal beh41 ! Rao ne kanon mundra pal ! 
Mukh de raj-somaj, Nath ki n^ upma kabl jai ! 
745 ' Yob Champa Dai babin bamarl mujh ko de milai, 

Nahih bhulAnga ahsan, ri BUndi ; tujh ko Ram dobai \' " 

Itni sunke bat jabbi Rani pe an sunai. 

" Is jogi ne apne mukh aisi bat sunai." 

Itni san Rani chali, nabin lagai bar. 
750 Jo dekhi hai anke khare N^th darbar. 

Khare Nath darbar ; anke charnoh sis niwtiya. 
Lina rup pahcban Rani ne, nainon. nir bharaya. 

" He is Gop'i Chand the king that is so wretched ! 
That is so wretched ! The king hath put the {jogi's) 

rings into his ears ! 
Right royal his face, the saint is beyond praise ! 
745 (Saith he) ' Permit me to see my sister Champa Dai, 

And I will never forget the obligation, my maid: I 
adjure by God ! ' " 

As soon as she beard it she went and told the Rani. 

"This is what theyo^7< said with his lips." 

Hearing this the Rani went without any delay. 
750 When she came to the door she saw the saint standing 
The saint was standing in the door: she went and 

bowed her head at his feet. 
She recognized him and the Rani's eyes filled with tears. 

* A soliloquy apparently. 


Bdni Champa Dai. 
" Kya turn ne kuchh bhir pari hai ? kydn jogi baa ay§, ?*' 

Itni kabke part dbaran par, nahin bol mukh aya. 
755 Hal behal nahin siiji bisiyar dang lagaya. 
Rant Champa Dal. 

" Kaun kare Kart§.r ^n sukh man dukh pay§. V 
Raja Gopi Ghand. 

" He bailing,, sun lije; man men r§.kho dMr. 

Kyun man rudan lagauti ? kyiin sir pMre chir ? 

Kyun sir pliare char ! rudan kya man men bhari ? 
760 Rowat zar bazar, ntr nainon se jari ? 

Karam likha so hua, man le 'araz hamari. 

Dasrath ne taj de pran Ram banon bas sidhara. 

Ai bahin^ ri, kyun hui nadan, rudan karti din rati ? 

Sun sun tere bain meri bharave chhati \" 

Rani Champa Dai. 
" Hath any sorrow come upon thee ? why hast become 
a jogi?" 

Saying this she fell to the earth and spake not with her lips. 
755 She lay senseless as if a snake had bitten her. 
Rani Champa Dal. 
" What hast thou done, God, bringing sorrow in the 
midst of joy ? " 

Raja Gopi Chand. 
" My sister, hear me : have patience in thy heart. 
Why art weeping ? why art tearing thy hair ? 
Why art tearing thy hair ? why art weeping so bitterly ? 
760 Weeping so bitterly with tears in thy eyes ? 

What fate hath written hath been, hear my saying. 
Dasrath gave up his life and Ram went to live in the 

my sister, why art foolish, weeping day and night ? 
My heart is full hearing thy words !" 

* Allusion to tte well known scene in the 'E&m&yma. 


Rdiii Ohampa Dai. 

765 " Ai bhai, sun lijiye, Mk chit, uman^, 

Nahiii hosli tan ki rahl, ura rfip aur rang. 

Uia rAp aur rang, biran mere, bhar-bharave chhati. 

Dekh-dekhke rup tumMrS, rati tan ki sidh jati. 

Wabi ghari mere hath na Eive, us din pahchatf, 
770 Mujh birhan ko dukh hai bhari, dekh surb mar jati." 

Raja Go;pl Chand. 

" Eudan kare mat, b&wari ; kyun hui hal behal ? 
Dukh sukh hai sab Karam ka, kyiin phare sir bal ? 
Kyun phare sir ki bal, bahin ? kyM rudan lagae ? 
Turn samjho man bich biran koi nahin. 
775 Hai jhutha sansar, bana supni ki maya. 

Chhori mamta prit, hath kisi ke nahin ay^. 

Rdni Champa Dal. 

765 " O brother, hear me ! my heart is sad. 

No pleasure is left in my body, flown are joy and 

Flown are joy and delight, my brother; my heart is full. 
Seeing thy state, the joy of my heart hath departed. 
Would that the hour had not come to me when I recog- 
nized thee ! 
770 Heavy grief hath come upon me in seeing thee, quickly 
will I die." 

Raja Gop't Chand, 

" Weep not, foolish one : why art sad ? 
Joy and sorrow are of Fate, so why tear thy hair ? 
"Why tear thy hair, sister ? why weep ? 
Teach thy heart that I am no brother. 
775 It is a false world, the illusion of a dream. 

I have given my desire and love (for it) : it is not of 
use to any one. 


Jo dharte Har} dhyau mukat un ki ho jai. 
Yell jhuthi hai prit, naMn baliiu, nahin bhai !" 

Ed 711 Ohampd Dal. 
" Ai bhai, sun lije, man men karo bichar. 
780 Man dhiraj kaise dhare^ roe zar baz^i- ! 

Roe zar bazar ? Biran mere bhara nain men pani. 
Kathan jog ; sadhne k§, nahin j ky^ le nischi, jani V 

Itni kahke mukh E^ai ka nikasa bhanwar silaui. 
Ap gai Baiknnth dh4m ko 'Earn, Earn/ kahe bani. 

Bdjd Gopi Chand. 
785 Gopi Chand Eaja kahe^ jor agari hath. 

Kaghaz ho jo met dun, karam na mete jat. 

Karam na mete jat^ nain bhar bhar Gopi Chand roe. 

^Vho meditate on Hari will obtain salvation. 

It is a false love (here) : none is sister, none is brother !" 

Edhi Champa, Dai. 
" brother, listen : ponder it in thy heart. 
780 How can I have patience in my heart, weeping bitterly ? 
Weeping bitterly, my brother, my eyes are full of tears. 
The saintship is difficult ; thou wilt not accomplish it : 
why give np thy life useles.sly ? '•* 

Saying this the noble soul of the Rani took flight. 

It went up to Heaven with 'Bam ! Bam .''* on her lips. 

Baja Gopi Ghand.'\' 
785 " Saith Eajei Gopi Chand with joined hands before thee. 
Paper can be blotted out, fate cannot be blotted out. 
Fate cannot be blotted out, Gopi Chand's eyes are 
full of tears. 

* 'God! God!' f A prayer. 


Bahin meri behal pari hai ; jag men an daboe. 
Jis din se lia jog hamen nain nabin nind bhar soe ! 
790 Ai Prabbft, kya kari auke ? kftk mar mukh roe !" 

Kan bhinak Gur ke pari, kanwar kare udas, 
Cbbar gopha jogi cbale, an kbare hue p4s. 
An kbare hue pas. 

Jalandhar Nath. 
" Kanwar, tujh ko barje tbi Mai, 
Kyun tbare dilgir hue bo ? Har chabe, so bui. 
795 Cbalo marbi ke p^s, ai bachcba ; ab kyun der lagai ! 
Yeh jhAtha sansar, jagat men nabin koi kisi ka, bhai !" 

Raja Gopi Ghand. 
" Turn Guru din diyal, ho, lajja tumbare bath. 

My sister lies senseless ; I am destroyed in the world. 
From the day I became a jogl my eyes have known no 
sleep ! 
790 Lord, why hast done this ? I cry out with my lips 
and I weep ! " 

His cry reached the Guru's* ears, (the cry of) the 

prince's prayer. 
The Guru left his abode and stood beside him. 
And stood beside him. 

Jalandhar Nath. 
" Prince, thy mother dissuaded thee. 
Why nurse thy sorrow ? It has been as God willed. 
795 Come to my hut, my son; why delay now '( 

This is a false world, none careth for any in the world, 
friend ! " 

Raja Gopt Chand. 
"■ Thou art a compassionate Guru, my honor is in thy 

* Jalandhar Nath. 

VOL. II. — 10 


Yeh meri baMn jiwae do ; nahin, maruii bahin ke sith. 
Maruii bahin ke sath : jog kandak kyM kina ? 
800 Nek dard nabiii toe, jagat men apjas kIna ? 
Meri bakin jiwae ; bachan turn se kah dina : 
Ya tii at srap, nahin jag men mera jina \" 

Hanske bacban sunaute an Kanwar ke pas. 
Jalandhar Ndth. 

" Jog jugat jane nabin; ab kyun bhae udas ? 
805 Ab kyun bbae udas ? Ke bachha, ab kyfln soch lagao ? 
Bhaj Alakb ka Nam, re bacha ; mat dil men ghabarao." 

Bdja Gopl Chand. 

" Apni ungli chir, Gurdji, hamra sat rakhao. 

Bring this, my sister, to life, or I will die with my sister. 

I will die with my sister : why hast disgraced my saint- 
ship ? 
800 Blast no pity that thou dost disgrace me in the world ? 

Bring my sister to life, I beseech thee : 

Or receive my curse, (for) I will not live on in the 

He smiled when he heard the words and came to the 

Jalandhar Ndth. 
" Thou knowest not the principles of devotion : why art 
sad now ? 
805 Why art sad now ? My son, why art grieving ? 

Repeat the Immortal Name, my son, and grieve not in 
thy heart." 

Bajd Gopi Chand. 
" Cut thy finger,* Sir Guru, and retrieve my honor. 

* Allusion to the common notion that the blood of the little finger 
will bring the dead to life again under certain circumstances. 


ChampEl Dai ki pr§,n pliir ghat bhitar an basao." 
' Ram Rdm' karke uthi donon bhiija pasar. 

Bdni Ghampa Bai. 
810 " A biran, mil lljiye ; ab kyftn karta bar ? 

Ab kyiin karta bar, biran ? ab kar milne ki tayyari. 
Ai Gopi Chand, bir hamare, nabin hiingi turn se niyari. 
Gur ka darsban kia hai ake, bam ne yeh hi bichari. 
Man ke mat gai soch hamari ; khushi hM nar nari." 

Raja Gopi Ghand. 
815 " Turn ghar raj aur pat hai ; ham jogi tere bir. 
Mere ang babhflt hai, aur bigare tera chir. 
Ai bahina ri, bigare tera ohir, kahan se phir mangaveh ? 
Wahi kare tera piyar, wahi tujhe neot jamaveii." 

Bring Champa Dai's life back into her body." 

Saying ' Mam Ram' she arose and stretched out her arms. 

Rani Champa Dai. 
810 " My brother, come to me ; why delay now ? 

Why delay now, my brother ? I am waiting to embrace 

Gopi Ghand, my brother, I will never be separate 

from thee. 

1 thought thee a follower of the Guru. 

(But) I have given up my anxieties : let men and 
women rejoice." 

Raja, Gopi Chand. 
815 " Thine is rule and power: I am thy poor brother. 

1 am covered with ashes and thy clothes will be spoilt 

(by the embrace). 
my sister, thy clothes will be spoilt: whence will I 

obtain them again (for thee) ? 
She (thy mother) will love thee, she will invite thee 
(home) in due time." 


Bdni Champa Dai. 

" Ag lago is chir ko : geruii sir se tar. 
820 Phir, biran^ turn se kabhi milun aa duji bar. 

Milan na duji bar, biran ? main teri siirat pe wari. 
Tumheri dia updes : meri na Mainawanti mai ! 
Ghar solah sau nar taje haiii, rudan karen hain sari. 
Nek na rakha mohe, biran; tain mujh bahinar §.j bisari." 

Bdja Gopi Chand. 

825 " Bin Sahib ki bandagi teri gat nahin hove. 

Ab yehah se thairi nahin, phir milne nahih hove. 
Milan nahin hove, bahin : mano bachan hamara. 
Jan Gopi Chand mila, bahin, miliyo jag sans§.ra. 
Bahin seti bhai mila hai bahot kia hit piyara." 

Ban! Champa Dai. 

" Fire burn these clothes : I throw them from my head ? 
820 My brother, shall I never meet thee again ? 

Shall I never see thee again, my brother ? I am sacrificed 

to thy beauty. 
She gave thee this advice : let Mainawanti be no mother 

of mine ! 
All the sixteen hundred women tl^ju hast deserted weep 

Thou didst preserve thy love (for me), brother; thou 

hast destroyed even me thy sister to-day." 

Bajd Gop'i Chand. 
825 " Without devotion to the -Lord salvation cannot be to 
I will not tarry here now, nor shall I meet thee again. 
I will not meet thee again, sister : mark my words. 
As thou hast met Gopi Chand again, sister, may this 

whole world meet. 
Sister and brother met and great love passed (between 


830 Itni kahke chale Natlijij nain nir chAe niyar4. 

Ang bedhang kia sab tan ka, jab raahilon se pag dh^rS,. 

Raja Gopi Ghand. 
"Hath jorke kahfln, Guni, main, kar mera nastar^, \" 

Jalandhar Ndth. 
"A bachcha, yehan se chalen, chhor jagat se prit. 
Yehan apna kol hai nahin, jhfttlil jag ki prit. 
835 JhAtM jag ki prit, re bacha ; mano kahi bamari. 
A, Ganga ashnan karenge : jaldi karo tayyari. 
Gyan tat ki seli leke wahi tere gal dari. 
Chalo bhekh ka darshan kar lo : bo kaya amar tumhari !" 

830 Saying thus the Saint went away, dropping tears from 
his eyes. 
His body changed greatly, when he put his foot without 
the palace. 

Bdjd Gopi Chand. 
" I say to thee with joined hands, my Gurti, grant me 
salvation \" 

Jalandhar Ndth. 

" Come, my son, let us go from here, leaving the desire 
of the world. 

None is for us here, false is the love of the world. 
835 False is the love of the world, my son : mark my words. 

Come let us bathe in the Ganges : come make ready 

Taking the necklace of knowledge (unto salvation) I 
place it round thy neck. 

Come let us visit the saints, and be thy body im- 
mortal \" 

No. XIX. 



[According to the bards this poetical legend belongs to the same cycle as the 
last and relates the loves of R^j& Chatrmnkat of Ujjayini, the grandson 
of the great VikramAditya, being the son of that king's daughter, Chatrang 
Dai, and Ghand Karan, the daughter of E§ja OhandarbhAn. Chandarbh&n 
himself is generally described as the nephew of Gopi Chand Bhartari, 
and so according to the usual legends he would belong to the same caste as 

[The legend, however, is pure folklore throughout, and for those that delight to 
see Solar Myths in such things, I would point out that the translated title 
of the tale would be " King Snn's-Kays and Princess Moonbeam," that 
Chatrmnkat means the Glorious Throne, and that his mother's name means 
the Lady of Glorious Form. The rest of the myth could be easily 
worked out.] 


Qissa Raja Chandarbhan wa Bdni Ghand Karan. . 

Juii jiin chatar Ml siyani, 

Mai bap ko cliinta thani : 

"■' Panch mohar, naryal ka gola ! 

Le Bahman tere godi men dala. " 
5 Tin Kunth Bahman phirae, 

Chand Karan ka bar na pae. 

Phir we Bahman hue udas, 

Hat Raja ke ae pas. 

Nain bhare-bhar Rani roi: 
10 " Tere bag gal qalam na mete kol ! " 

" Kyun jani thi^ hamri mai ? 

Hamra bar paida na lae ! " 

" Jis Karta ne rup dia tha^ 

Tumhara bar paid§. kia thk ! " 
15 " Is Rani ki mahil banao. 


HirS, moti abaj* lagao. 
Is tapu men mahil chunao. 
Bich bich murM rakhwao. 
Laundi b^ndi sabhl mang^o, 
20 Is Rani ki taba' karwao." 

Chalat pawan, khil rahi cbambeli : 

Mandar men dukh bhar rahi akeli. 

PArab des se hansS, ae. 

Jhuk badal barsan ko ^e. 
25 Udkar hais mahil par ae. 

Tab R^ni ne sangar lagae. 

Bal bal moti purove. 

Chatr bans dohra batlave. 

Us Rani ko kah samjhave: 
30 " Hai koi dharmi dharm kamave ? 

Mujh bansi ko pani pilave V 

Itni bat Rani sun pave : 

Bhar gadwa Rani jal kk lave. 

Dhanak bal nainon ka mare. 
35 Ultkar bans jim-mif par ave. 

Jhar jhapat chhati se lave, 

" Tum ao, bans, merl moti khao. 

Main chun chun kaliyan chhej bichh^im." 

"Rani, chog chun tera kuchh na khaua. 
40 Teri dekh sfirat uth kahin na jauii. 

Aisa rdp dia Karta ne^ 

Urdi panchhi mar uthari. 

Rani, aise rup ka garab na kariye : 

Tu karanhar Karta se dariye ! 
45 Rani, solah baras ki 'umar tumhari ; 

Kis augan men rahi kanwari V 

" Syabasjf re mere haiisa gyani. 

Tain mere chot jigar ki jani." 

" Rani, bar laun tera Siyam salona, 

* For 'ajab. f For zamin. 


50 KS,ya dage jaisa nirmal sona : 

Hor bat kahne ki bahoteri ; 

Main jauam janam ke naukar tere." 

Tin baclian hansa ne lie ; 

Tin baclian R§,ui ko die : 
65 " Tere karan, Rani, chala samundar par. 

Jiwanda raha a miluri, nahiri, Narwar* kot jawar.'' 

Tab hansa ne lie udari, 

Dharti chhor agas sambkali. 

Bhukh lagi parbat se bhari. 
60 Yad kare Maharaj dulari, 

" Isi waqt Ri,ni pe hota, 

Hira moti sab chug khata ! 

Kalian gai meri birho Rani ? chog, pilave pani ! " 
65 Sital ped padam ki chhaya, 

Jahan hansa ne dera laya. 

Jaint Shahr se phandi aya, 

Ds phandi ne phand chalaya. 

DanS; dhar pani dikhl&ya. 
70 Bhukhe piyase hans kk dil lalchaya. 

Ik chiinch pani ki pive. 

Dusri chunch chogi ki khave. 

Tisri chgnch bharni na pave^ 

Jhatak jal hans^ lie dab§,ve : 
75 " Main kya janun, kapti, teri hansi ? 

An pare mere gal men phansi. 

Ai phandi, par mera na tute. 

Hamra mul hamen se chuke." 

"Main tangri toriin, pankh marorun. 
80 Tujh panchhi ko kadi na chhoruh." 

" Main phans gia, phandi, teri jali. 

Mere bat dekh de, Chand Kanwari." 

Phandi khainchi ap ko, aur hansa khainohe ap. 

* Explained as the Day of Judgment, Qiydmat. f For Ujjain. 


Kaho " Kai'ta kaise bane jo din se ho gai r^t 1 
85 Hai koi dharmi dharm kamave ? 

Is papi se J£ln chhurwave ? " 

Itni bit malan san pdve ; 

Bliari Kachahrl Raja pe ave. 

A Raja pe araj lagEtve : 
90 " Tere Shahr men kapti chora. 

Us ne satae jangal ke mora." 

Itni bat Raja sun pave : 

Charh ghoya ban khaijd ko lave : 

A pliandi se araj lagave : 
95 " Phandij ghar ghar tera bakra bandhaAn ; 

Jain Shahr men hukAmat bithaftn ; 

Lakli taka swarran ka leiye j 

Is panchhi ko ham ko deiye." 

" Raja, pill si dam pi kya dikhlave ? 
100 Yeh panchhi meri kurme ka khaja." 

Raj teg goh chaj-h gia bhari. 

Slit talwar phandi ki mari : 

Donon hath qalam kar die : 

" Ur jS., re jangal ke bSse. 
]05 Main kat dei tere gal ki phanai." 

Itni sun haiisa ghabarae ; 

Chatr Raja ko dohra sunai: 

" Hor Raja sab raj karen, tu Raja sahbaj. 

Panchhi ki band chhurS, de ; teri hoiyo 'umar draj ! 
1 10 Raj, kahiin bat tumhen lagi piyarl. 

Mere mulk men aisi Rani, 

Mirgane taj di ghans aur pani !" 

Itni sun RS.ja dole, 

Chatr hansA se mukh se bole : 
115 " Hansa, meri yehan hain solah sai Rani, 

Jin ki dekh sftrat jal piAn pani." 

" Un Ranian hamen dikhlae, 

Raj mulk sabhi chhurave." 

Apne mahil men Raja hukm pahunchwave ; 
120 Sabhi Ranian ko Raja bulwave. 

VOL. II. — 11 


Koi nachej koi bhii batlave : 
Chatr hansa ke man koi na bhave : 
" Jaisi teri solah sai Eani 
Meri Ran} ki bhase paniheiri." 

125 " Hana^, apnl BAm ko hameri dikhlae : 
Raja mulk mera sabhi chhuclae.*' 
Chandni rat, tilak rahi tari. 
"Ab le cbal, mere haiisa pyire." 
Chatr bans ne pankh pasari: 

1 80 Chatr-mukat ho lie sawari. 
Tab hansa ne li udari, 
Dharni chhor ag^s sambhali. 
Tin roz urdi ko bite. 
Jal aur thai nere na dise. 

135 Jis waqt EajS. mahil se chhiite, 

Sawa man kanch mahil men phAte. 

A RS,ni ke bagh men baithe, 

Urkar bans mahil par ae. 

Tab Eani ne sangar lagae : 
140 " A ja, re mere hansa gyani : 

Kahan chhore piya, mere jani ? " 

" E^ni, des mulk dhunda jag sara, 

Tujh chandri k4 bar na payS,." 

" Kha katar, haiiSEt, main marAngi : 
145 . Dhan joban ka dher kariingi : 

Us pardesi bin ghari na bachvlngi I " 

" Eani, bar laya ter^ Siyam salonS, 

TJs ki kaya dage jaisi nirmal sona. 

Char ghari tab rain bihtlve, 
150 Wahi Kanwar tere mahil on &ve. 

Rani, rang rang ki banat banao ; 

Apni badan thor& atar lagao : 

Chatr hanse ke age ko S,o : 

Tin sai sath palang mahil men bichao : 
155 Patilsoz tum sabhi jalao; 

Dive seti araj lagao.: 


'Sun, Swarran ke Dive, sun meriard&s : 

Aj milaw^ mere piya M, jallyo samag-rat ! ' " 

Itni sunS, hans& chal ae ; 
160 Chatr-mukat se araj lagM : 

" Ch§,ndnl rat jhamak rahe tare ; 

Ab le chal, tu hansi piy^re." 

Chatr bans ne pankh pasari ; 

Chatr-mukat ho lie sawari. 
165 Tab hansa ne lie udari. 

A baithe Efiim ki atari. 

Chalat pawan, khil rahi chambeli, 

Mandar men dukh bhar rahi akeli. 

" Hansa, is Eani ki tt kare badai ? 
170 Jis kaman ko nindra bhai ! 

Eani nahin, koi hai panhari ! 

Jis kaman ko nindra bhai ! 

Main yuiihin chhodi solah sai ES,ni ! 

Mere navve kanwar, mere raj-dhari ! " 
175 Itni sun hansa farmaven, 

Chatr-mukat EajS ko samj haven: 

" He Eaja, tum mat dolo. 

Is mukh se jara palla kholo : 

Hiliyori hiliyoh hath lagao : 
180 Eani ke hath ki chhalia nikalo." 

Chatr chori hansa karwave : 

Eaja ki gunthi Eani ko : 

Eani ki chhalla Eaja ko diwave ! 

Baith bans par Eaja 
185 Bhagat bh&gat dohra banave, 

Chand Eani ko kah samjhave. 

" Ankhon dekha ghi bhala, khaya bhala na tel : 

Chatra se ru se bhale aur bhat mukh ka mel." 

Bhavvar bhai jab birhan jagi. 
1 90 Le gadwa mukh dhowan lagi. 

Sang ki saheli sab charnon lagih : 

" Bat kahun ik abaj anothi, 

Kis mard ke h&th ki gAnthi ? 


Le gayd chhalli, de gaya gftnthi ! " 
195 Sab sakhiyon ne kar gaya jhAnti ! 
'^ Rani, tere se paliile, ham par soin, 
Ham kya janed rat kya hoi ? " 
" Hal, jawani rang li, ja tfln di gai pit, 
Rang rang meik pi gaya, gahyoh rul gai pik." 

200 Itni men hansa chal §,e j 

A Rani se araj lagai : 

" Main tujh ka man ki karftn badai. 

Tujh chandri ko nindra ai. 

Main tere karan mArakh kah&ya. 
205 Main hira janam apna yftnhlii ganwaya. 

Jo jangal men pani pauh. 

Diib marun, munh na dikhlaAn." 

" Hansa, ungll tarachhfir!, namak rachauh ; 

Sari rat main jag rahungi ; 
210 Apne chor ko pakar rahflogi. 

Aprie apne chor ko sab koi dare mar : 

Hamra chor ham ko mile, jo main tan man w^rftn Jan." 

Itni snn hansa chal ae. 

A Raja se araj lagS.i : 
215 " Raja, aise chhalli turn ne kaddhi, 

Rani ki hath men chire ,ai !" 

" Ai hansa, us Rani ko milao : 

Hamra jiAra kyun tarpao ? 

Chandni rat tilak rahe tare ! 
220 Ab le chal, mere haiisa piyare." 

Chatr hansa ne pankh pasari : 

Chatr-mukat ho lie sawari. 

A Riini ki chhej utari. 

Hiliyon hillyoh hath lagae. 
225 " Chor chor " kar Rani jagi : 

" Ai chora, tum kann hai ? 

Meri bad an ke hath lagao ? " 

" Chor nahih, main chand hazara ! 

Tere karan ghar bar bisara ! 


230 Main Bir Bikarmanjit k^ pot^ ! 

Chatrang Dai U beta, Chatr-mukat hai nkm hamarEi." 

Itni sun Rani ghabarai ; 

Chatr hais ki jampM pai ; 

" Syabas, re mere LaisS, gyani ! 
235 Tain meri chot jigar ki jAni." 

Usi waqt khanS, pakdve : 

Chatr-mukat ko khan^ khil^ve. 

Ankhon ki kari kothri ; patli dl biclihM ; 

Palkaii ki chik gerke ; sajan lie bithae. 
240 Eaja Rani khushi karen is mahiloh ke manh. 

Bhawar bahi jab mali ayS,, 

Le phill Rani pe aya. 

Un phulon men tolan lagi tbi, 

Rani phulon se badhan lag! thi. 
245 Itni sun mali chal aya : 

Chandarbhan se araj lagaya: 

"Ik chor tumhari ^ve haweli, 

Is Rani ko kar lia akeli ! " 

Itni sun RajS, ghabaraya ; 
250 Us mali se araj farm^ya: 

" Kaun chor ave meri haweli ? 

Tumhei na marM : mujhe RS.m dohai ! " 

" Rat ko ^ve, r4t ko jave : 

Ik bans Raja ko le ave. 
255 Raja, gair samon da Phag banAo, 

Rang ke botalan* Rani pe pahunchao, 

Usi chor ko pakar mangao." 

Boli Rani, " sun, mere Raja, 
Mere pita ne Basant man aya : 
260 Gair samon ka Phag rachaya : 

Rang ke botaiaii* mere pe pahunchwai.'' 
Itni sun Raja ghabaraya ; 

* The English word ' bottle' ■ very remarkable here. 


Us Rani se araj lagaya : 

" Mere pakarne ki hikmat laya." 
265 Itni kah Raja ne mukhra inor^ ; 

Us Rani ne rang Raja par dara ; 

Jdr-jarkar Raja roya : 

Maha maLil men rudan machaya : 

'' Is waqt na koi Lamrd, 
270 Apne mahil men tii kar rahi dawa." 

" Raja, dhobi ko bulMn ; 

Kapre dhulwaun, rat rat tere gal men pawaAn." 

Le kapre dhobi ghar ko aya^ 

PaMr kapre dhobi bajar men aya. 
275 Nassarbaj ne pakar mangaya: 

Lath makka dhobi par chalaya. 

Darde dhobi ne Rajd bataya. 

Hath bandh Raja latkdya. 

Dekhan ave nar nari : 
280 Pakaranh&re ko den sab gari. 

Pakar chor ko Raja pe l&e. 

Us RUja ne hukm lagae. 

" Is ko ham pe mat lao. 

Is chor ko phansi diwS,o." 
285 Jar-jarkar Raja roya. 

Us hans ko dohra sunaya ; 

" Kit meri solah sai Rani ? kit mera Shahr Ujjain ? 

Chandar-karan, tere k&rne yMhin gaiiwdi j9.n ! " 

Itni sun hansa chal ae, 
290 A Rani se araj lagai : 

" Tera bap yeh zulm kamave : 

Us Raja ko phansi diwave." 

Itni bat Rani sun pave. 

W oh mahilon men rudan rachave : 
295 Ho dilgir zamin par ave : 

Apna sis palang se mare. 

Laundi bandi Raja pe ave ; 

Us Raja se araj lagave; 


" Raja, tumliari putri maran lagi hai. 
300 Apni jindri khowan lagi hai." 

Itni Mt Raja san pave ; 

Usi chor ko tart bulwave : 

" Ai chor&, turn kaun kaMo ? 

Meri beti ke mahilon ao ? " 
305 Itni bat Raja sun pare : 

Raja Chandarbhan se faryad lagave ; 

" Kit meri solah sai R&niyan ? kit mera Slialir Ujjain ? 

Is Rani ke karan yfirihin ganwai Jan." 

Itni sun Raj^ khush hue ; Rani li bulw4e : 
310 " Raja tumhara a gaya, aur khushi hvla parwae ; 

Ghar ka Bahman bulwae lo aur phere deo diwae." 

Khushlan Raja kar rahe phere die diwae : 

Mahilon men rahine lag gae, hukm die batae. 

Raja Rani do jane kar rahe man ki bat : 
315 " Ab ure se chal paro, aur chalo apne ghar bas." 

Rowan lag gai bS.ndiyan aur rowan lage ranwas : 

" Rani thi, ab chal pari, phir kab milne ki ks t" 

Dola kaswakar chal pare lambe raste jae. 

Hansa Raja chal pare Jain Shahr ko jae, 
320 Tapi^ men dere lag gae. Rani kare jawS.b : 

" Ure baithe kya karen ? chalo apne ghar bas," 

Itni kahkar a gae Jain Shahr ke pas : 

J§, apne rang mahil men karan lage do bat. 

Khushian Shahr kar raha, " a gae haroare bhartar ! 
325 Ghana dinon men ghar ae ; kirpa kari Kartar \" 

The Story of Rdjd Chandarhhan and Mni Chand Karan. 
As beauty grew 

Her father and mother became anxious ; 
" These five gold pieces and the cocoanut. 
Take, Brahman, in thy arms."* 

* It is usual for rich or great people to send a Braliman, as described, 
to arrange a marriage. 


5 To the Three Quarters the Brahman went 

And found no match for Ohand Karan. 

Then the Brahman sorrowfully 

Came back to the R&ja. 

The Rani was weeping her eyes out ; 
10 " What the pen (of fate) hath written for thee canuot 
be blotted out (my daughter) ! " 

" Why (then) didst thou bear me, mother ? 

He hath found no match for me ! " 

" The Creator hath endowed thee with beauty j 

He hath (surely) created thy match (also) ! " 
15 (The Raja ordered), " Build the Princess a palace. 

Give endless pearls and diamonds. 

Build her a palace on an island,* 

Put windows into it. 

Give her countless maids and attendants, 
20 Under the orders of the Princess." 

The breezes were blowing and the jasmines blooming, 

She was sitting in her palace very sorrowfully. 

A swanf flew up from the Eastern Land, 

And the clouds gathered for rain. 
25 The swan flew to the palace. 

Then the Princess adorned herself 

And decked her hair with pearls. 

The wily swan sang to her, 

And said to the Princess: 
30 " Is there any righteous one to do a good work ? 

And to give me a drink of water ? " 

The Princess heard these words. 

And filling a pitcher the Princess brought him water. 

And shot him a glance from the bow of her eyes. 
35 The swan fell backwards to the earth. 

* Probable reference to tKe islands in the lakes about several of the 
principal Rajpftt cities on which palaces were built. 

t It is usual to render hansa by swan, but in reality it is a fabulous 
bird of indeterminate character. 


She took him up and clasped him to her breast : 

" Come, my swan, and eat of my pearls ; * 

I will pick blossoms (for thee) and make thee a bed." 

" Princess, I will not eat of thy food. 
40 Seeing thy beauty, I depart no more. 

Such beauty has God given thee 

That it casts its glamour even over a bird. 

Princess, be not (too) proud of thy beauty, 

But fear the Creator that made it ! 
45 Princess, sixteen years is thy age: 

Whose fault is it that thou art not married? " 

" Well done, thou wise swan of mine. 

Thou hast guessed the sorrow of my heart." 

" Princess, I bring thee thy match,beautifulas Krishna, 
50 With body shining like untarnished gold. 

To say more is to say too much ; 

I am thy servant through all my life." 

The swan took an oath thrice ; t 

Thrice he gave an oath to the Princess : 
55 "It is for thy sake. Princess, that I go across the 

If I live, I return to meet thee, else I will meet thee at 
the Day of Judgment. ''J 

Then the swan flew off. 

And leaving the earth went up into the heavens. 

A mighty hunger seized him. 
60 He thought of the E^ja's darling (Princess) : 

" Were I now with the Princess, 

I should be eating diamonds and pearls ! 

Where has my Princess gone in her separation ? 

I would eat food and drink water !" 
65 Cool was the lotus shade of the tree, 

Where the swan took up his abode. 

* It is a common belief that swans live on pearls. 
t See ante, Vol. I., Legend of Niwal Dai, passim. 
X Note the Musalman notions here. 

VOL. II. — 12 


There came a snarer from the City of Ujjain. 

And spread his net. 

He placed the food and showed the water. 
70 Hungry and thirsty the swan had no control over hia 
mind. * 

He dipped his beak once into the water. 

A second time he put his beak into the food. 

The third time he could not iill his beak. 

The snarer jerked the net and entrapped him : 
75 " How was I to know thy tricks, thou scoundrel ? 

The noose is round my neck. 

snarer, break not my wings : 

1 will settle my price myself." 

" I will break thy legs, I will ruffle thy feathers. 
80 Never will I release thee, my bird." 

" I am caught, thou snarer, in thy net. 

Look my way, my Princess Chand (Karan)." 

The snarer dragged towards himself and dragged the 
swan to him. 

Said (the swan) " What hast thou done, God, that 
thou hast turned day into night ! 
85 Is there any righteous one to do a good deed ? 

And save my life from this sinner ?" 

A gardener's wife heard this, 

And went to Eaja as he was holding Court. 

She went up to Eaja and said : 
90 " There is a rascally scoundrel in thy city. 

Who is worrying the peacocks* of the forest." 

The Raja heard her. 

He mounted his hcirse and went to the forest, 

And said to the snarer. 
95 " Snarer, I will order thee a goat from every house j 

I will give thee authority in Ujjain City ; 

Take a lakh of pieces of gold, 

But give me this bird." 

* These laeing saorecj. 


" Rajftj why tempt me with golden coins ? 
100 This bird is foi- the food of my household." 

The Raja waxed furiously wrathful. 

He struck the snarer with his drawn sword 

And cut off both his hands. 

" Fly, thou dweller of the forest,* 
105 I have cut the noose from round thy neck." 

Hearing this the swan was astonished, 

And spake unto Raja Chatr(-mukat) : 

" Other kings rule, but thou art a king beyond kings.f 

Thou hast released the bird : may thy life be long ! 
110 Raja, I tell thee a pleasant thing. 

In my country is a Princess so (beautiful) that 

The deer have given up grazing and drinking (for love 
of her) !" 

Hearing this the Eaja grieved. 

And said to the wily swan with his lips : 
115 " Swan, I have here sixteen hundred queens. 

Without gazing on whom (first) I cannot drink water." 

(Said the swan), " Show me those queens, 

I have no care for any rule or empire." 

The Raja sent an order to the palace, 
120 And called all the queens. 

Some danced, some showed their charms. 

But the wily swan's heart was not taken with any. 

" Women, like thy sixteen hundred queens. 

Are drawers of water for my Princess. " 
125 " Swan, show me thy Princess, 

I care no more for all my rale and empire." 

Moonlit was the night and the stars were shining. 

(Said he), " Take me now, my beloved swan." 

The wily swan spread his wings, 
130 And Chatr-mukat rode upon them. 

Then the swan flew np, 

* To the swan. , , , 

t Apparently a pun on the word sahhdj = shahhaz, a hawk, and aiao 

ehdh bi^h as translated. 


And leaving tlie earth soared to the heavens. 
Three days passed in flight. 
The waters and the lands appeared afar. 
135 (But) when the Raja left the palace 

A man and a quarter* of bracelets were broken in the 

They rested in the Princess' garden. 
And the swan flew up into the palace. 
Then the Princess adorned herself. 
140 " Come, my wise swan : 

Where hast left my love, my darling ? " 
" Princess, I searched the countries of all the earth, 
And I found no match for thy beauty." 
" I will stab myself, swan, and die : 
145 I will put an end to my wealth of youth : 

Without my stranger I will not survive an hour ! " 
"Princess, I have brought thee a match, beautiful as 

Whose body shines like unalloyed gold. 
When two hoursj of the night have passed 
150 The Prince will come to thy palace. 
Princess, don robes of every hue : 
Throw a little scent over thy body : 
Come to the wily swan (when he calls) : 
Have three hundred and sixty beds laid in the palace :§ 
155 Light up all the candles, 

And pray to the (gods of the) lamps, (saying), 
' Hear, Golden Lamps, hear my prayer, 
To-day I meet my love, burn (then) all the night \"' 
Saying this the swan went away, 
160 And told Chatr-mukat: (said he:) 

" Moonlit is the night, shining are stars, 
Take me now, my beloved swan." 

* 100 lbs. weight. f In grief. 

X Lit., 4 gh'aris : i.e., 96 minutes. § To make a fine show. 


The wily swan spread his wings, 

And Chatr-mukat rode upon them. 
165 Then the swan took flight 

And alighted in the Princess' lofty chamber. 

The breezes were blowing and the jasmines were 

Only she was full of grief in the palace. 

(Said the Prince), "Swan, is this the Princess thou 
didst praise ? 
1 70 The beauty that is sleeping ! 

This is no Princess, it is some water-bearer; 

This beauty, that is sleeping !* 

For this have I forsaken my six teen .hundred queens ! 

My ninety sons and my kingdom \" 
175 Hearing this said the swan. 

Adjuring Chatr-mukat : 

"0 Raja, grieve not. 

Open the veil of her face a little. 

Touch her with gentle hand, 
180 And draw the ring off the Princess' finger." 

The swan committed a wily theft. 

He gave the Prince's ring to the Princess, 

And the Princess^ ring he gave to the Prince ! 

The Raja mounted the swan and fled. 
185 As he flew (the swan) made a proverb. 

And spake to Princess Chand (Karan in a dream) : 

" It is better to look at butter than to eat oil : 

It is better to look at the wise than to keep company 
with fools." 

It was morning and the lovely (Princess) awoke. 
190 She took up a pitcher to wash her face. 

The maiden with her fell at her feet : 

"I would speak to thee of a wonderful curious thing : 

What man's ring is that ? 

He hath taken thy ring and given thee his ring V 

* The meaning is, a true princess would be awake to receive lier 


195 All the maidens spake a false (charge) ! 
" Princess, we slept before thee, 
What do we know of what passed in the night ? " 
(Said she), "Alas! thou hast taken the bloom of my 

youth and given me sorrow^ 
Thou hast destroyed my charms^ and taken away the 

bloom of my beauty." 

200 Meanwhile the swan returned. 

And spake to the Princess : 

" I pi-aised thy beauty, 

And, thou fool, thou didst fall asleep. 

And for thy sake was I made a fool, 
205 And thus have I lost the virtue of my life. 

If I find water in the forests 

I will drown myself and see thee no more." 

" My swan, I will cut my finger and rub in salt. 

And will remain awake the whole night, 
210 And I will catch the thief (of my ring) myself. 

Every one beats the thief of his (goods, but) 

If I meet my thief I will sacrifice my life for him." 

Hearing this the swan went away. 

And spake to the E&ja : 
215 " Raja, thou didst so tear ofi" the ring, 

That thou hast torn the Princess' finger ! " 

(Said he), "0 swan, take me to the Princess : 

Why (thus) make my life miserable ? 

Moonlit is the night, shining are the stars ! 
220 Take me now, my beloved swan." 

The wily swan spread his wings. 

And Chatr-mukat rode upon them. 

And (the swan) laid him at the Princess' bed. 

Gently he touched her with his hand, 
225 "Thief, thief," (said) the Princess waking, 

" thief, who art thou ? 

That thoU touchest my body with thy hand ? " 

" I am no thief, but the lord of many thousands ! . 


For thy sake have forsaken home and family ! 
230 I am the grandson of the warrior Vikramaditya ! 

The son of (his daughter) Chatrang Dai, and my name 
is Chatr-mukat." 

Hearing this the Princess was astonished. 

And caressed the swan : (saying), 

" Well done, my wise swan ! 
236 Thou hast fathomed the wound in my heart." 

She cooked some food at once. 

And gave Chatr-mukat to eat. 

She made a chamber of her eyes, and opened her pupils ; 

She drew down the curtain of her lashes, and seated her 
love within, 
240 And the Prince and Princess were happy in the palace. 

In the morning the gardener came. 

And brought flowers to the Princess, 

And began to weigh her against them. 

And the Princess outweighed the flowers.* 
245 Finding this the gardener went 

And spake to (Raja) Chandarbhan: 

" There is a thief in thy palace. 

That hath taken the Princess apart 1 " 

Hearing this the Raja was confounded 
250 And spake to the gardener : 

" What thief hath come into my palace ? 

I will not harm thee,t as God is my protector ! " 

" Comes in the night, goes in the night : 

It is a swan that is the (thief) Raja. 
255 Raja, fix the Holi at the wrong time, 

Send bottles of pigment to the Princess, 

And you will catch the thief ."{ . 

* Allusion to the weU-known tale of PanipMlarani or Pnncess Five- 
jlowers, who weighed only five flowers as long as she was chaste, but 
outweighed them at once on getting a lover. t H thou tell. 

+ At the HoU festival {Fhdg) in the Spring the custom is tor Hmdus 
to throw a crimson powder over each other, hence if the Pnncess were 
to throw the Holi powder over the Prince at the wrong season his 
clothes would betray him at once. 


Said the Princess, " Hear, my Eaji, 

My father is worshipping the Spring : 
260 He hath fixed the Holi at the wrong season. 

And hath sent me bottles of pigment." 

Hearing this the Prince was confounded, 

And said to the Princess : 

" It is a trick to catch me." 
265 Saying this the Prince turned away his face, 

But the Princess threw the powder over him. 

Bitterly^ wept the Prince, 

Eaising a cry of weeping through all the palace : 

"Now is none my friend, 
270 Thou art the ruler of thy own palace." 

" Raja, I will call the washerman. 

And have thy clothes washed, and in the night shalt 
thou wear them." 

The washerman took the clothes and went home. 

Putting on the clothes* he went into the market. 
275 The spies seized him, 

And beat him with fists and clubs. 

In his fear the washerman betrayed the Prince, 

So they bound the Prince's hands and hanged him up 
(by them). 

Men and women came to see him, 
280 And abused his captors. 

They took the thief (Prince) to the Eaja, 

And the Eaja ordered : 

" Bring him not before me, (but) 

Hang this thief." 
285 Bitterly wept the Prince, 

And spake unto the swan : 

" Where are my sixteen hundred queens ? where my 
City of Ujjain ? 

Chand Karan, for thy sake is my life thus lost ! " 

* Such borrowed plumes are very common in India among washermen. 


Hearing this the swan went, 
290 And spake unto the Princess : 

" Thy father hath done this wickedness. 
That he hath hanged thy Prince." 
The Princess hearing this 
Raised a cry in the palace ; 
295 And fell in her sorrow to the ground. 
Beating her head against her couch. 
The maids and attendants came to the Rajl 
And spake unto the R4ja ; 
" Raj4, thy daughter is dying, 
300 And throwing away her life," 
When the Raja heard this 
He sent for the thief at once : (saying), 
" thief, what art thou called ? 
That camest into my daughter's palace." 
305 Hearing this the Prince 

Spake unto R&ja Chandarbhan : 

" Where are my sixteen hundred queens ? where • my 

City of Ujjain ? 
For this Princess' sake have I lost my life." 
When he heard this, Raja Chandarbhan was pleased and 
called the Princess at once : (saying), 
310 " Thy Prince hath come and thy household rejoiceth. 
Send for the house priest and perform thy marriage." 
With rejoicings the Prince performed the marriage, 
Dwelt in the palace and began to rule. 
The Prince and Princess, the pair had their hearts' 
315 (Said she), "Lotus depart hence now and go to thy 
All the maids began to weep and all the palace wailed : 
" A Princess there was that hath fled now, when shall 

we meet her again ?" 
Preparing a palanquin they commenced the long road. 
The swan and the Raja went to Ujjain City. 
320 They dwelt in an island and the Princess said : 
VOL. n— 13 


" What shall we do dwelling here ? let us. go to thy 

Saying this they went to Ujjain City, 
And going into the palace they began dwelling together. 
All the city rejoiced, saying, " Our lord hath come : 
825 Coming home in these great days : for the Lord hath 
had mercy !" 

No. XX. 



[These are two well known songs about the celebrated Bhagat and MarAtht 
poet Ndmdev or N&m^. They are sung constantly in the DarbAr SA^ib or 
Golden Temple at Amritsar, and are known to every Sikh.] 

[N&mdev flourished in the time of the Emperor Bahlol Lodt, 1468-1512 A.D., 
and evidently vastly influenced the founder of the Sikh Religion, for we 
find whole poems of his incorporated into the Adi Qranth. These parti- 
cular legends are not in the Adi Qranth, but in the Qranth (as I am told) 
that GurCi Gobind Singh started in opposition to it. They are therefore 
very likely to be apocryphal.] 


Sat Gur Parshdd, Sabd Namd, Rag Bhairon: Ghar Do. 

Sultan plichhe, " SuHj be Nama, 

DekMri Ram, tumliare kanaa." 

Nama Sultan ne badh la ; 

"Dekhun tera Har bathila. 
5 Bismal gou deo jiwae, 

Na, tirA gardan mariiri thae ? " 

" P^dsMh, aisi kyfin hoe ? 

Bismal kia na jive koe. 

MerS, kia kuchh na hoe : 
10 Kare Ram hoe hai soe." 

Padshah charhio hankar. 

" Gaj hasti dinun chamk^r." 

Rudan kare Name ki ma : 

" Ohhod Ram ke, bhajan Khuda." 
15 " N& hun tera pAnghra, na tA meri ma : 

Pind pare to Har gun ga." 

Kare Gajend sund ki chot : 


Nama ubre Har ka ot. 
Qazi luullan kare salam : 

20 " In HincHi meii maliya man. 

Padshah, benti snniyo, 
Nama sar bhar sona lelyo." 
" Mai leun t^ Dozakh parhfin. 
Din chhod duniya kon bhariiu ? " 

25 Pawoti berij hathon tal ; 

Nama gave gun Gopal. 
" Gang Jaman jo ulti bahe, 
Ta Nama ' Har Har' karda rahe." 
Sfit ghari jab biti sunl : 

30 Aj hfln na aio Tirbhawan Dhani. 

PS. kanthan, baj bajaela, 
Garur charhe Govind aeBj 
Apne bhagat par kl prit-pal. 
Garur charhe ae Gopal : 

35 " Kahen, ta Dharan akodi karftn ! 

Kaherij ti. le kar upar dharuii ! 
Kaheh, ta mid go(i defia jiwae. 
Sab koi dekhe patiyai \" 
N§,ma parnave sil masail : 

40 Gou dnhai, bachhra mel. 

Dudh-doh jab matki bharij 
Le, Padshah ke age dhari. 
Padshah mahil men jae : 
Aughat ki ghat l&gi ae. 

45 Qazi MuUan benti farmai : 

" Bakhsh, Hindu, main teri gai ! 
Nama kahe, " suno, Padshahe ! 
Eho kuchh patiya mujhe dikhai. 
Is patiya rahe parwan, 

50 Sach sil ch§,lo, Sultan !" 

Namdev sab rahia samae. 
Mil Hindfl Name pe JEie : 
" Jo ab ki bar na jive gai. 
Ta Namdev ka patiyS. jae." 


S5 Name ki kirat rahe sansar, 

Bhagat janan le udhare Apar. 
Sagal kalis nindak bahia khed. 
Name Narayan nahin bhed ! 




" Rukhri na khaiyo, Swami mera ! Rukhri na khMyo ! 
Hath hamare ghirat katora, apna banta lekar jaiyo. 
Daure daure jat, Swamij rot lie mukh mahin. 
Tarn bhage, ham pahunch na skke, mel leiyOj Gosain ! 
Ghab ghat ke Prabh antar-jami !" Pal men rup bataya. 
Kiikar se Thakur ban baithe : Namdev darshan pay a. 



By the favor of the Soly Gwru* : The Song of Ndmd, in the 
Bdg Bhairon : Part Two.f 

Said the Sultan^J "Hear, O Nama, 
I would see (this) Eam,§ thy servant." 
The Sultan bound Rama. 
Saying, " I would see Harij§ thy patron. 
5 Raise this dead cow to life. 

Or I will cut off thy head !" 
" King, why should this be ? 
None hath ever raised the dead to life. 
My deed will perform nothing : 
10 It is as Ram (God) wills." 

The king waxed wrathful, (saying) 
" I will rouse my elephant to fury." 
Nama's mother began to weep : 

* Gobind Singh. 

t Allusion to the part of Gurli Gobind Singh's Cfranth in wMch the 
text is said to be found. 

J Probably Bahlol Lodi. § God according to the Hindus. 


(And said),* " Leave R^m's praises for God's (Khuda)."t 
15 (Said he), " I am no son of thine, thou no mother to me : 

If my body perish (still) will I sing of Hari." 

The chief of the elephants thrust at him with his trunk, 

But Nslma was safe by Hari's protection. 

The Qazis and Mulla's saluted (the king, saying), 
20 " This Hindu hath slighted our (Musalm^n) faith. 

king, hear our prayer : 

Take our gold and give us Nama's head." 

"If I take the gold I shall go to Hell. 

Who will enjoy the earth, if he give up his faith ?" 
25 (He put) shackles on his feet and fetters on his feet. 

But N^ma sang the praises of Gopal.J 

" Ganga and Jamna may flow backwards. 

But Nama still sings, ' Hari, Hari.' " 

Seven hours passed away, 
30 But still the Lord of the Three Worlds§ came not. 

Wearing a (holy) necklace and withsongsand rejoicings, 

Govindy came mounted upon Garur,T[ 

The protector of his own votary. 

Mounted on Garur came Gopal, (and said) 
35 " Say, and I will upset the world ! 

Say, and I will raise it on my hand ! 

Say, and I will raise the dead cow to life. 

That all may see the miracle ! " 

Kama prostrated himself 
40 And made the cow suckle her calf. 

He then milked and filled a pail. 

And took and laid it before the king. 

The king went into his palace 

And his heart was very sore. 
45 The Qazis and Mullas besought (Nama) : 

* To her son. f God according to tie Musalmdns. 

X = Kjiskaa = God. § God. || = Krishna = Godi, 

^ Graruda, the miraculous bird and vehicle of Krishna. 



" Hindii, forgive us; -we are thy cow's ! "* 
Said Mma, " Hear, King.! 
Thus much miracle have I performed. 
Let the miracle remain proved. 
Do thou dwell in truth and virtue, King ! " 
Namdev's honor was greatly increased. 
All the Hindis went to Nama : 
(Saying), " Had he not restored her this time, 
The virtue of Namdev had gone." 
55 Mma's glory shall remain in the world. 
God ever protecteth his saints. 
May the backbiters suffer all troubles. 
There is no secret (difference) betwixt Nama and 
Narayan !t 




'' Bat not dry bread, my Master ! eat not dry bread ! 
The plate of butter is in my hand, take thy share. 
Running away, my Master, with the bread in thy 

Thou runnest, and I cannot reach thee, I would meet 

thee, my Holy One ! 
Thou art the Lord that knowest the heart ! " In a 

moment the body changed. 
The dog became the Lord, and Namdev beheld him.t 

* Conventional phrase : the cow being the most sacred of all things 
in the Hindu's eyes, to be treated as his cows is to be well treated by 

t God. 

J The point of this is that a dog ran away with NamdeVs food, and 
instead of beating him the saint addressed him as above. Thereon the 
dog turned into God and so Nimdev beheld God. The moral is 

No. XXI. 


[This atory relates a miracle performed by SakM Sarwar for a Brfihman fol- 
lower in the Gujr&nwaU District. Xhe scene is laid at EmanfibS-d near the 
town of Gnirinwfilfl, and in the tale the Br&hman, PherA, the son of J5t!, 
is made governor of that place in the time of Akbar (1556-1605 A.D.)] 

[Eman4b&d is an old town in the district, said to have been a hunting ground 
of S&livahSna. The present town was founded by one Bmana, a nurse of 
the Emperor Firoz Shikh Khilji (1282-1296 A.D.) Under the MusalmAn 
rulers and before the Sikh|times (say up to 1750 A.D.) it was a very import- 
ant place and the headquarters of a mah&l. The legend here recorded 
may possibly relate the temporary possession of power by some local 
Br&hman, whose name has not been preserved in general history.] 

[The prose portions of the legend being in ordinary UrdA have not been given 
in the original.] 

Sakhi Sarwar and Jdtl. 

Sam Sachhe ! ya Bahb ! 
Tert dhano parja !* 

Jat thai Manila tut hai ! 
Hahh, tero nam dhiaiye ! 
5 Kia hia qudrtdn thdpdd ? 

Berangi Sahib jdpdd ! 

Sdje Dha/rtt te asman ! 

Bajh thamdn kald tikdie ! 
Bharti dd Mtd jor hai, 
10 Unwaja lakh karor hai, 

Athdrd bhawan bands, ji, 

Babb qudrat bagh bandie ! 
Bhawan te hishrdmi. 
Bam Chand, Eishn jawdni. 

* For updrjd. 


15 Nawan Budh latakda, 

Phir dose autdr hhid&ie. 
Bhagat pare to pare, ji ! 
Terd nam jape so tare,ji! 
Kughrdpainda hlmgat dd, 
20 Our hardidn ho viMiye ! 

Pir Bdi nun gdvmndd, 
Nit eho Mr kamdwandd. 
Ddyam dive hdlda. 

Nit ghare saldm kardie. 
25 Jdti kardd seo, ji J 

" Sarwar, mitthd meo deo, ji ! 
Mitthd meo deo, ji ! " 

Munh mangid dan diwaie ! 
Jdti de ghar jamdd, 
30 Pheru, bahote harm-jaram dd ; 

Sayyidpurd saloia, 
Jithe Pheru paidd hoid, 
Chdkar Bdi Lanj da. 

Nit ghare saldm kardie. ' 
True Lord! God ! 
Blessed be thy creation ! 

Thou art Lord of the land and sea ! 

God, let us meditate on thy Name ! 
5 What wonders hast thou performed ? 
O Lord, appearing in many forms ! 

Thou hast ordered the Earth and Sky, 
Upraising the sky* without pillars ! 
He hath reckoned up (all) the Earth, 
10 Forty-nine Idkhs of karors (of miles in area) If 
The eighteen loads of herbage 

Made God into a garden of his power ! 
The dwellers in ease in heaven, 
Bama Chandra and Krishna the youth. 

* Lit., the machine. t 49 billions. 

VOL. II.-I-14 


15 And the nine BuddJias flourished, 

And then He made the ten incarnations.* 
The saintship is unfathomable, Sir !t 
(Only) he that worships Thy Name shall be saved, Sir ! 
Steep is the path of the saintship, 
20 Let us become servants to our teachers. 

(Jati) sang of the Saint and Ba},J 
This duty did he perform. 

Keeping the lamps§ ever lighted. 
Ever worshipping them at home. 
25 Jati did service : (saying) 

" Sarwar, grant me sweet fruitH (of my prayer). 
Sweet fruit grant me ! " 

(Sarwar) gave him his desire in charity. 
In Jati's house is bora 
30 PherA, the most fortunate. 
In beautiful Sayyidpura,^ 
Where Pherii was born, 

. The servants of Bai and Lanja (Sarwar), 
Worship them every hour ! 
When Jati was at the point of death he admonished his son 
PherA, saying, " My son, you were boi-n to me solely through 
the favor of Sakhi Sarwar, therefore it is incumbent on you 
to ever worship at his shrine." So PherA in obedience to 
his father's behest attended regularly at Sakhi Sarwar's shrine 
and worshipped him, and although at one time he became 
very poor he never failed in his devotion. One day he said 
to himself that if Sakhi Sarwar give me the government of 
Emanabad I will build him a splendid shrine, whereupon the 
holy Bhairon** was ordered by Sakhi Sarwar to appear to the 
Emperor Akbar in a dream and frighten him. Bhairon accord- 

* The modern Brahmanical mjtliology is referred to here ! 

t Addressing the aiidience. 

i Sarwar and his wife : see ccwfe, Yol. I., p. 96., 

§ i.e., of the shrine. 

fj The invariable form of prayer for a son. 

% Sayyidpura Saloni is the old name of Eman&had. 

** See Yol. I., p. 75. 


ingly did so and Akbar asked him what he wanted. Bhairon 
replied, " Make my freind PherA governor of Emanabad to- 
morrow, or I will worry you." To this Akbar agreed, and in order 
to refresh his memory he made a knot in his coat. Accordingly, 
next day, when sitting in his Court, the knot reminded him of 
his promise, and he issued orders through his minister appoint- 
ing Pherfl the Brahman governor of Eman&bad. 

A horseman was therefore sent with the order and suitable 
robes who arrived in due time at Emanabad and made enquiries 
after PherA. But he, fearing that the man had come about 
the recovery of certain debts of his father, hid himself in the 
house of one Mitti, an old woman. At last, however, thinking 
it over in his mind that there is no escape from the will of 
gods or of kings, and that if he escaped for to-day the horse- 
man would catch him to-morrow, he gave himself up. To his 
astonishment the horseman (according to orders) treated him 
with the greatest respect, bathed him, dressed him up in the 
robes of honor- and gave him the letters patent {parwdna) in- 
vesting him with the power of a governor of Emanabad. After 
which the horseman went away. 

35 Jo kuchh Pheru lor da ; 

Lakh milid, mulh Jcaror da, 
Pattd, ra'iyat, pargand : 

Mur ghare saldm kardie. 
Ohore charhke chalda, 
40 Pheru ja Kachahri malda. 

Qdhu pave hvJcm da 

Fhir iksi mat dahdie- 
Hakim n&l chabutre 

Pheru bahke majlis laie. 
45 Lashkar katak harami, 

Nagqare nal nishani, 
35 Whatsoever PherA desired 

He obtained, a land of boundless wealth,* 
Title-deeds, tenants and lands : 

* Lit., worth of a billion of rupees. 


Going home he gave thanks (to Sarwar). 
Eiding on his horse 
40 Pherd went frequently to Court. 

Taking the opportunity of power 

He made (every one) of his faith. 
With nobles in his Palace. 

Pherft sat and held his Court. 
45 Splendid his cavalcade and retinue 

With drums and standards. 
Now since Pherft was a Br&hman and Sakhi Sarwar was a 
Muhammadan the people of Eman&bad were much displeased 
at his following Sarwar, and once it so happened that one of 
his own caste brethren refused to permit him to attend at a 
marriage, because of his being Sarwar's disciple. Finding at 
last that it was a question of losing the fellowship of his caste 
or of .giving up Sakhl Sarwar, he deserted the latter and 
joined his caste. 

" Air chele ditid, 
Phir chele hoe mitthid! 

Quran Twdh to mukare 
50 Sidh dpi dp saddiye!" 

" I gave my disciple a flock. 
And my disciple hath become faithless ! 
Denying his Saint and Teacher, 
50 He hath made himself into a saint I " 

( Spake Sarwar) and was very much enraged against Pherft, 
for whose punishment he sent the holy Bhairoii.* 
Bhairoh qamch% mdrdd, 
Brahman nun jhuthidrdd ! 
Oh di dehi rang wit did, 
Adh viahon hi laikdie ! 
55 Dard kalijd pharhdd 

Pherii {angdn hdhwdn kharkdd. 
Chhdle Ihime pai gae, 
Dehi dd rang witdie : 
Kul qabild tarhdd, 

* See Legends about Sarwar, ante, pasiim. 


^0 " Ih nun thdon cUwdofaraq da. 

Jis dd sidqa thog de, 

Mur use to sukhdiye." 
Bang mahldnwdlid, 
Phir Tcakkhdh vich sowd lid. 
65 FhirjhuhgivichbahdUd, 

Phir istar heih vichMie. 
Piundd dudh pidlidn, 
Phir pdni find sawdlidn, 
Ohatti bhojan jiwandd. 
70 Phir tukre nun tarsdie. 

Bhairon struck him with his club, 
Calling the Brahman a liar. 

He changed the color of his body.* 

And hanged him by his waist (to the roofj.f 
55 Pain tore his heart, 

Pherft (hanging) kicked about his arms and legs. 
Great blotches came over his body. 

And the color of his body changed. 
(Said) his family trembling, 
60 " Let us give him a place apart ; 
Whose favor he enjoyed 

Let him again relieve him." 
From a gorgeous palace 
They made him sleep in a hut. 
65 They made him dwell in the hut, 

And spread a bed of straw beneath him. 
He that drank milk from (brass) cups. 
Drank water from earthen cups. 
The Hver on sumptuous food 
70 Craved for crumbs. 

When Pherft the Brahman got leprosy and his brethren gave 
him a detached hut to live in, one day everybody forgot him 
except an old female servant, who recollected that no one had 

* i.e., made him a leper. 

t i.e., severely punished him: allusion to a favorite Sikh punishment. 


sent him any food since the previous day^ and thinking that if 
he was neglected much longer he would soon die, she made up 
her mind to supply him daily with four loaves out of her own 
allowance of food. That very day she went to PherA with 
the bread and an ewer of water, who ate two of the loaves and 
gave the remainder to the birds. Finding that he only ate two 
loaves she restricted his allowance to that number and kept 
the rest for herself. She went to him daily before eating any 
food herself, because she was obliged to bathe after coming in 
contact with a leper and also, by the custom of the Hindiis, 
before breaking her fast. In this way some time passed. 

Now Sakhi Sarwar had made PherA a leper in order to force 
his relatives to desert him, so that when he felt the pangs of 
hunger he might return to his old allegiance. But finding that 
that the old woman kept him well fed, he ordered Bhairon to 
prevent her. Accordingly, next day Bhairon met her on the 
road to PherA's hut and asked her who she was and where she 
was going. She replied " For the grace of God and out of 
pity for my old master I give him daily two out of my allowance 
of four loaves and I am taking them to him now." " But,'' 
said Bhairon, " when your master is so bad with leprosy that 
none of his own relatives will go near him, why do you go ? 
Suppose you got the disease : who would look after you, when 
even so great a man as Pher<l is totally neglected ? If you 
must look after your master take my advice and tie the bread 
to the end of a bamboo and throw it to him from a distance." 
Next day the woman took his advice, and when Pheru saw what 
she was doing he was vexed and told her that she had served 
him well enough so far, but that if she meant to treat him like 
this in future she had better cease bringing him food. Being 
thus rebuffed the woman stopped bringing him food. 

So Pheru began to starve and in the misery of his heart he 
remembered Sakhi Sarwar and said : 

"Sab jag hhulanhdr : bhulidn SUdjeMdh Bdnidn, Sultana, 

Bhule Bam te Lachhman Beote, Sultana. 
Main tere dive hdlsdn, 
Main fere nam chitdrsdn. 


^'^ Bahare, Sarwar AuUd, 

Bukh merd dard gawumje ! " 
"All the world errs: even as the Queen SM erred, O 

Sultan (Sarwar), 
Erred also Earn and Lachhman, Saltan.* 
I will light thy lamps, 
I will call on thy name. 
75 Come, Saintly Sarwar, 

Relive me of my agony and pain." 
When Phera began to cry out and acknowledged his guilt 
Sakhi Sarwar had pity on him. So mounting his mare and 
taking Bhairon with him he went to Pherfl's hut and asked 
the road to Kabul. " What do you want in Kabul ? " said 
Pherii. " We are physicians from Dehli," said they, " sent to 
teach the king of Kabul medicine." "If you will but treat 
me," said the leper, *'I will remember you all my days." " But 
if we treat you, what will you give us ? " said the physicians. 
" Alas ! " said he, "I have nothing to give ! " "Something we 
must have," returned the physicians, " at any rate a pound of 
flour for our horses." Pherii promised anything in his power 
if they would only cure him. Whereupon 
Chashmdf haddh nikdlid, 
Pherii Bdhman nun ghol pid lid. 
" SUal jhole, Sdhibd, 
80 BeM nun thand fawdiye ! " 

They took out some of the holy soil. 
And mixing it (in a cup of water) they gave it to Pherfi 
the Brahman. 

{Said Pherfl), " Lord, as a breath of cool air, 
80 Hast thou cooled my (burning) body ! " 

As soon as Pheru had drunk up the dissolved earth he was 
cured at once. The rapid cure made him doubt the real 
character of the physician, and so he laid hold of Sarwar'a 

* AUusion to the well known story in the Rdrndyana of Sita's dis- 
obedience of Rama's instructions not to go out of the charmed circle 
{kdr), while their error was in leaviag her alone. 

t Sacred soU f^om MakkS, but here from Nig&hS, the shrine of Sakhi 


mare and said, " You are concealing yourselves, your are not 
physicians. Tou are Sakhi Sarwar and Bhairon, the holy." 

" We are indeed physicians," replied they, " it is your will to 
call us Sarwar and Bhairon. However, bring us the grain you 
agreed to give us." 

" I will not move a yard " replied hq, " for you may gallop 
off, while I go for the grain." 

At last finding that he would not leave them they dropped 
their whips and asked him to pick them up, and as he stooped 
to do so, they galloped off, leaving him ptaring after them, j 
Changd harhe ghalid, 
Pheru Bdhman gJiar nwn (ihalid. 
Bahutd suJch dnand nil, 
Ghar sukhi sdndi jdie. 
85 Pdhildn ware muqdm, ji : 

PMt niu-niu hare solum, ji : 
natthin huhd Tcholke 

J a andar pairi p4ie. 
Boshan hue cMrdgh, ji. 
90 Bdhman de wadde hhdg, ji. 

Pairih paindi Lachhmi, 

Man andar hhusM vfadhdie. 
Having cured him they sent him away. 
And PherA, the Brahman set out for home. 
With great rejoicings 

He reached home safe and sound. 
85 First he went to the shrine, sir : 

And made his lowly salutations, sir ; 

Opening the door with his own hands 
And prostrating himself within. 
There was a lighting of the lamps, sir. 
90 Yery fortunate was the Brahman, sir, 
Lachhmi* fell at his feet, 
Happy in her heart. 
Eeturning home PherA went on to serve Sakhi Sarwar as 
heretofore. After a while it occurred to him that he should 

* His wife. 


go to Nigaha and be fed from the hands of the revered Bai* 
and obtain some boon from Sarwar, So he went towards 
Nig-aha and getting as far as the Trimmiit ferry he sat down 
by the banks of the Ravi. Here Bhairoii appeared to him in. 
the form of a groom and asked Pheru why he was there. 
Pheru replied that he was going to Nigaha. 

" But who goes to Nigaha at this season/' said the groom, 
" when the river is so swollen ? It is no easy matter to cross at 
this season. Better go back and come again with the regular 
company of pilgrims {sang)." 

" I will never go back," replied Pheru, " I have made my 
vow and go I will." 

On this the groom was very pleased and said, " Very well, if 
you must go across, sit on this grass mat and shut your eyes." 

Pheru did so and immediately found himself across the river, 
but neither the mat or its owner could he see anywhere. 

When he reached the Satluj, Bhairoii the holy visited him in 
the form of a shepherd and told him that if he wanted to 
cross he could take him over on a reed mat. Pheru sat on it 
and was taken across in a moment, but the shepherd disap- 
peared. Then Pheru knew that it was the same man that had 
helped him over the Ravi. 

At length he reached Nigaha and there Sakhi Sarwar visited 
him assuming the form of an Aroia and asked him to take food 
in his house, saying that there were no Brahmans in the vil- 
lage. He offered him eleven gold pieces in return for 
the honour. Pheru could not resist the temptation, saying to 
himself that he would visit the shrine afterwards. So he 
accompanied the sham Aroia to his house. 
Lihi Bdi rang vitdid ; 
Ear chaunkd bhdrdd imid ; 

95 Kar hliojan hhaU jimdid. 
Pirdn ditti dalihnd, 

Ji/iih dharni saliuie. 

* Sakhi Sarwar's wife. t Towards Multan. 

VCL. II. — 15 


The Lady Bai changed her form,* 
She made a cooking place amd placed the vessels, 
S5 Preparing the food in plenty. 

The Saint gave him his (Brahman's) fee, 
As though bound by religion. 
After Pher<i had been fed by Ba!, whom he supposed to be 
the wife of the Arora, and had received the customary present 
from the sham Arora, he returned to the shrine, buried the 
remainder of the food and sat down expecting that Bai would 
give him bread with her own hands and Sakhi Sarwar himself 
the usual present. Knowing this SakM Sarwar appeared to the 
shiine attendant, Chhatta, in a dream and told him to ask 
Pherii why he was sitting there, for that what he wanted had 
been accomplished. "If he says he has received nothing, 
then teU him that the supposed Arora was Sakhi Sarwar, and 
that the food he had eaten was prepared by Bai. If he does 
not believe you then tell him to put his little finger to his chest 
and the food that he. ate will come out of his mouth and the 
food that he buried in golden utensils will be found to be in 
brass ones, and that the gold pieces he had as a present will 
be turned into brass also. So Chhatta, the shrine attendant, 
went to Pheru and said, "Why don't you go home since you 
have got what you came for ?" But Pheru rejoined, " I have 
got nothing as yet." On this the attendant told him that the 
food he had eaten had been prepared by Bai and that the 
present he had received was from the hands of Sarwar himself. 
But the Brahman would not believe him. So then the attend- 
ant prayed that the gold pieces presented him might turn to 
brass, that the golden utensils might also become brass, and 
that the food he had eaten might come out of his mouth. All 
this came literally to pass. On seeing this the Brahman was very 
much ashamed and cried out to Sakhi Sarwar, " I cannot return 
home disgraced in this wise." Then a voice called out, " Let 
the vessels and gold pieces become golden," and behold ! it 
was so, and the Brahman took them home. 

* i.e., became an Arora's wife. 


Cfiangu Tearlce ghallid ; 
Pheru Bdhman ghar nilh chalid, 
100 Bahutd siihh dnand ndl 

Ghar suhhi sandi jdie. 
Majlis tamhu tdnadd, 
Phir oh khushidh mdnadd. 
.Tedd agge tul si, inur 
105 Osi tul charhdie. 

Curing hiin they sent him (home) ; 
PherA the Brahman went home, 
100 With great rejoicings 

Reaching his home safe and sound. 
They pitched his camp in the Court, 
And then rejoiced. 

Even as he was before, again 
105 They placed him in his former state. 

No. XXTI. 


[Thia legend giveg in detail what has been already alluded to in previous 
ones about Sakhi Sarwar. It is valuable as showing his thoroughly luciian 
character and descent. The purely HindA cast given to all the cei-emonies 
connected with the marriage is remarkable.] 

[It should be noted that the governor of Multfin marries bis daughter to an 
ordinary /agft-. Though there is no evidence, as far as I know, to show 
that there ever was such a governor as that mentioned in this legend, such 
marriages were by no means unknown in former days : e.g., the marriage 
of the daughter of the Emperor Bahlol Lodt, in 1452 A.D., to Shekh Sadar 
Jahan of KotU-M41er.] 

[The prose parts, being in ordinary UrdA, have not been given in original.] 

Jal thai ik Allah, ji ! 
Babb qudrat da Badshdh, jl ! 
Tera, Allah, Nabbi yawah, ji ! 
Lena nilm Rasul da, 
5 Phir ummat de Sarband da. 

Dhol Dhartl dhdrdd ; 
Babb Ghaudah Tabaq sawarda ; 
rdni pave jhaldr da ; 

Ashtam tare latahde ; 
10 Chdnan bale chand da. 

Adam paindd, 
Babb duniyd sisht* wadhaindd, 
Babb sir sir dhande laindd. 
Jo jo hukm, Nihdlid, 
15 Kara hamdo dhand da. 

Sat Jug] Multdni ; 
Koi Shahr bhald p'irani ; 

Sliahr 'ajab sohnd ; man 

SaJi'hi, 'Alam Nau Khand da. 
* For sarisht, creation. 


20 Piu Zninu'l-'dbad'hi nit nam 
Laiye Ichair ii-aiul tld. 
Ghar Sayyiddh de jarnmidn, 
Sultana, piir liaramidji, 
Diwand ubhhidn lammidji. 
25 Dhan jane Mai 'Aeshdii, 

VVadliav-d n:aje anand da. 
Sarumr, 'ajah jdwdni, 
Ndl bhdi Dhodd Khdul, 

Pin Zainu 'l-'dhadm, nit nam 
30 Laiyo lihair wand da. 

One God of the land and sea ! 
God is the king of power ! 

The Prophet (Muhammad) is thy witness, God ! 
First call on the name of the Prophet, 
5 Then on the Leader of the Sect.* 

Dhavalaf supports the earth ; 
God has created the. Fourteen Regions,! 
Water He gives to the wells ; 

The stars He hangs in the sky ; § 
]0 He lights up the glory of the moon. 

He produced Adam and Hawwa (Eve) ; 
God gave increase to the creatures of the world; 
Appointed his place unto each. 

Nihala, II whatever be His order, 
15 Do thou perform thy duty. 

Mnltan belongs to the Golden Age,*[ 
A city blessed by the Saints,** 

* i.e., Sakhi Sanvar. 

t Explained to be a cow : but was there ever any such Hindu notion ? 

X Musalman notion. 

§ Ashtam, apparently a pure misapprehension of the word dsmdn or 

II The composer of the poem. 

^ i.e., is a very old city. 

** Allusion to the descendants of Abdu'l-Qadir Jilani, Shams Tabrez 
and other very celebrated saints, still found in large numbers in. 


A city very beautiful ; believe 

In Sakhi (Sarwar), Lord of the Nine Quarters* 
20 Ever the name of his father Zainu'l'4badiaj 
Full of virtue, take. 
Born in the house of Sayyids, 
Was Sultan (Sarwar), full of good fortune, 
Lord of the East and West : 
25 Happily did Mother 'Aeshanf bring forth, 

When the drums of rejoicing were sounded. 
Sarwar, the glorious youth. 
With his brother Dhoda Khan, 
And Zainu'l'-abadin ; ever their names, 
30 Full of virtue, take ! 

Now Sakhi Sarwar while grazing goats in the pastures had 
read the Qur^n from his childhood. He had four brothers, of 
whom three were the sons of Rustam KhStun, J his stepmother, 
viz., Sayyid D4ud, Sayyid Mahmud and Sayyid SahrS,. His 
father Zainu^l'-abadin dwelt at Garh Kot§ about twelve miles 
from Multan, and after Rustam Khatun's death he married 
'Aeshanll there. She bore him two sons, Sayyid Ahmad (Sakhi 
Sarwar) and Khan Jati or Dhoda Khan. The saint's grand- 
mother's name was Sahibzadi, who had a sister married to one 
Raiba of the Rihana Tribe, by whom she had five sons, viz., 
Abu, Dudha, Sahan, Makku, and Abu'l-khair. But the saint 
had no maternal uncle.^ 

When his mother's father died his brethren came and want- 
ed him to divide the land owned by the grandfather among 
themselves, to which partition Sakhi Sarwar agreed, but they 
took all the good land and gave him only the bad. However, 
as he had paid no attention to agriculture, he was none the 
wiser, and taking his share proceeded to cultivate it. So he 

* Hindu belief. t Mother of Sarwar. 

J Observe the Mughal form of the name. 

§ SbaKkot, 12 miles from Multan according to the usual account. 
I{ She was a Khokhar. 
^ To perform the marriage for him. Hindu custom. 


sowed it with seed and prayed to Godj and by the blessing of 
the Almighty his fields flourished and were ten-fold better than 
his brethren's, and they, being astonished, took counsel among 
themselves. So they went to him and told him there must 
have been a mistake in the partition and wanted to set up the 
pillars afresh. " Never mind about altering the pillars/' 
said he, "you collect the whole harvest and give me my share." 
So the brethren collected the harvest and winnowed the grain, 
and when it was ready for distribution, they sent round to all 
the beggars of the neighbourhood to beg alms of grain from 
Sarwar so as to ruin him, and gave them instructions that 
if he refused them in any way they were to give him a bad 
name in all the villages round. Accordingly, when the division 
commenced, they all crowded round Sakhi Sarwar and begged 
grain of him in the name of God. Before long he had given 
all his own grain and commenced distributing that of the 
fields adjoining. His brethren, however, were quite pleased, 
"for," said they, "now that he has given away all his grain 
how will he pay the land revenue ? As soon as the tax collector 
comes he will run away and we shall be rid of him and get all 
the land." With these notions in their heads they suggested 
his accompanying them to the Governor to pay the revenue, 
and his father, too, asked him to go in his place, as he was 
getting too old to walk. So all the brothers went off to 
Ghanu, the Pathan,* the ruler of Multan. On the road, being 
entirely innocent of such matters, the saint asked what land 
revenue was and they explained it to him. "But," said he, "I 
have nothing to pay with." "Tou must take your chance," 
said they, "the Governor may remit, or he may punish." 
Sakhi Sarwar felt very frightened on hearing this, for who could 
tell what the Governor would do to him, and so he determined 
to show him a miracle. 

No sooner had he determined on this, when behold he was 
joined by a huge multitude which filled Multan, till there was 
hardly standing space. Seeing this vast concourse the Pathan 

* A name apparently not known to history. 


asked hi-s minister to go and enquire about them. The minis- 
ter came and saw that it was a saint on a mare that had come. 
So he reported that it was only a faqir and no enemy that had 
■come, an-d tha,t the concourse had been created by him merely 
for his own amusement. This made the Governor feel very 
uneasy. But to try the saint's powers he sent him an 
empty tray and a pitcher, to see if he had miraculous power 
enough to fill them, and asked for food and water. The ser- 
vant, who carried them, however, became afraid that if the 
saint should find them empty he would think that he himself 
had done it for a joke and would be wrath with him. So on 
the road he prayed to God not to disgrace him in the eyes of 
the saint, and God heard the prayer and filled the tray with 
rice and milk and the pitcher with water. Now Sakhi Sarwar 
knew by his miraculous knowledge what had happened, and said 
to his friend Paqir Hussain Ghai,='= " look, the Governor wants 
me to show him a miracle." So when the servant came they 
both partook of some of the food and drink, but left some 
an the vessels to show the Governor that food had been put 
miraculously into them. When the Governor saw this, he 
became sure of the miraculous power of Sakhi Sarwar and, 
being afraid of what he had done, made up his mind to 
apologize. But Faqir Hussain Ghai told him that there was 
no need to do that, as he was justified in testing the power of 
a saint, and that Sakhi Sarwar would pardon him if he would 
behave himself in future J 

The Governor, in his gratitude, gave Sakhi Sarwar a fine 
horse, a dress of honor and a lakh and a quarterof rupeesf but 
he imprisoned his five brethren for having forced him to come 
to Multan. Sakhi Sarwar took his presents and went straight 
to the Jail. On seeing him there the Governor of the Jail 
asked him why he came there, and Sarwar replied he was 
there because of his brethren, who were imprisoned. The 
Governor of the Jail asked him which among the prisoners 

* Ghdi, apparently a tribal name: but habitat and oritrin unknown, 
t Rupees 1,25,000. 


were his brethren. " Every man in the Jail is my brotherj and 
I have no intention of moving until they are all released," 
replied the saint. So the poor Governor went to GhanA^ the 
Pathan, who had perforce to release all the prisoners. 

After this Sakhi Sarwar spent his lakh and quarter of rupees 
in shaving and dressing decently all the beggars in Multan, 
for the large numbers of which the place has always been 
famous, and then he proceeded on his way home to Garh Kot 
riding on his horse in his new clothes. On the I'oad he met 
360 fagirs who begged for food, as they had been stai'ving for 
twelve years. So the saint, having nothing else, gave them 
his horse and his clothes to buy food with in Multan. Bat no 
one would buy either horse or clothes for fear of incurring 
Ghanu's displeasure. The faqirs, therefore, returned disap- 
pointed to Sakhi Sarwar. The saint asked them which they 
really wanted, money or food. " Food is all we want," said 
the faqirs. " Then slaughter the horse and eat it," said Sarwar, 
" and make up the clothes into breeches and necessary clothing." 
So the faqirs did accordingly. 

Now the saint's brethren still nourished great enmity against 
him, and when they saw this they rejoiced greatly, as they 
thought that when the Governor of Multan heard of it he 
would surely punish the saint. So they filled pitchers with the 
blood of the horse and took them to Ghanu, the Pathan. 

Khordn di pakhi wadi ! 

Khor ja karan faryadl ; 

Khale hukan Bddshdh te : 

" Kyuh nahih niy&n karandd ?" 

It is always the way of the wicked ! 

The wicked went and complained ; 

And stood crying out to the Governor : 

" Why dost thou not do justice ?" 

When Sakhi Sarwar's brethren showed the pitchers full of 

blood and explained how the present had been treated, Ghana, 

the Pathan, became furiously angry and ordered his messengers 

to demand the horse and clothes from the saint. With great 

YOL. II. — 16 


fear and trembling the order was carrieii out. The messengers 
went to Garh Kot and sat down in Sakhi Sarwar's housCj but 
said never a word. At last Zainu'l-'abadin asked them what they 
wanted, to whom they replied that they were very perplexed ; 
the order they had received was a very shameful one, but as it 
was the Governor's they felt obliged to carry it out. " The 
fact is," said they, " the Governor wants back the horse and 
clothes he presented to Sakhi Sarwar, and has sent us for it."' 
Sakhi Sarwar and his friends heard of this and said naturally, 
"If the Governor be an honest man, how can he possibly want 
back what he has given away ?" However, they went oif to 
where the bones of the horse lay to see if God would help 
them by a miracle out of their dilemma. There were the 
Governor's messengers and some fifty other persons present. 
On reaching the bones Sakhi Sarwar desired the messengers 
to stand aside, as the miracle to be performed was one of God's 
mysteries and not fit for vulgar eyes. So they went aside and 
then Sarwar's friends and the faqirs present threw a sheet over 
the bones and prayed — 

35 Balke Sayyid karan pulcdrd ; 

" Bunen, Muhammad, Chare Yard ! 

Kamm sawaren, Parwardigard ! 

Oho ghord Ave sard ! " 

* 'Ihril ne dndi jindri, 
40 Sdhit ghord turia. 

Sarwar dhhe, " wdh, wdh, Sainid ! 

Ghanu Pathdn hare anididn ! " 
35 Together the Sayyids prayed ; 

" Hear us Muhammad and the Four Companions. f 

Perform our desire, Cherisher of the Poor (God) ! 

May the horse become whole ! " 
Jibrail brought him to life, 
40 And the horse stood up whole. 

Said Sarwar : " Hail, hail. Lord ! 

Ghanu the Path§,n hath done injustice ! " 

* For Jibrail = Gabriel. 

f These are Abu Bakr/Umar, 'Usman and 'All. 


When the horse was restored to life and the clothes resusci- 
tated Sarwar proceeded with them to the Governor. GhanH 
saw him coming from his window and was much astonished 
and fully convinced that Sakhi Sarwar was a great saint. It 
followed that he himself was a very foolish man and a great 
sinner, as he had thwarted and worried Sarwar, so he be- 
came very much afraid of what he had done. Seeing that 
Sarwar was fast approaching he took his minister aside, ex- 
plained to him all that had happened and asked his advice. 
The minister suggested that the best way out of the difficulty 
was to offer the saint a daughter in marriage. To this the 
Governor agreed, and when Sarwar came into the presence, 
Ghanft, the Pathan, very humbly begged forgiveness for his 
roughness and disbelief, and offered him his daughter as an 
atonement. Sakhi Sarwar replied that it was a very wicked 
act to annoj faqirs, but that as far as he himself was concern- 
ed he would overlook everythina", except that he would not 
now accept either the horse or the clothes. As for the girl he 
himself thought he ought not to marry her, being only a poor 
faqh; while her father was a great Governor, but he would be 
guided by his own father's wishes entirely. And so Sakhi 
Sarwar went away home. 

In a few days Ghauu, the Pathan, sent a Brahman, a T>om, and 
a Barber in the regular (Hindu !) fashion to Zainu'l-'abadin 
with a proposal for Sakhi Sarwar's betrothal to his daughter 
and many apologies for his conduct. 
Bhdnd hoid Rahh da 
Ghore de sahah da ! 

45 Blbl Bai, Ghanu di din, 

Bddshdh Pirdn thin mangdd. 
Glory was to God 
On account of the horse ! 

45 The Lady Bai, Ghanu's daughter. 

The Governor betrothed to the saint. 

"When the three messengers told Zainu'l-'abadin what the 
Governor proposed, he replied that it was not a correct thing 
for a faglr to marry a Governor's daughter, but that as the 


proposal had been made it could not be well refused. So the 
proposal was accepted and Zainu'l-'abadin sent back by the 
hands of the servants a magnificent present of pearls, a horse 
and splendid robes to the Governor, such as he could accept. 
He found no difficulty about this, as the great Saint Sakhi Sar- 
war always found whatever he wanted on his praying carpet 

Ralhe gandh'i pawande, 
Pirdn nun jpir saddwande. 
Ae Fir fsamaule, 
60 Diivaiia, Ichush rang da. 

Gandhi lehe chalia wadhawa, 
Ghar Sayyiddn waje wadhaiva* 
Mele awan Fir Farldd, 
Here utte karam Nahhi da ! 
55 Plr Bannoi dien dhoi, 

Pir Snnnamoh charhia. 
Degt Ichane pakde 
Masale ajah mahlide : 

Langrian te chhanidn 
60 P'n-ji thai bharanda. 

Nafar hha idhdlon, 

Sab hove hamm anand da. 
Netih de mohardn paindidn 

Zar, sond, anand da ! 
65 Satrah andar sawanian 

Bal gdwan bib'idh rdnian : 
Tdian, phuphian, mds'tdn, 

Sab hove Ttamm anand da. 
Sarwar Sayyid nahawanda ; 
70 Awtval tahmat chauM dwandd. 

(Nihdld bahdr ban gdioandd, 
Kahind. kahe Basul dd.) 
Kappar wal pahindd. 
Dhodd Khdn nahwdlie, 

* There is a pun here — wadhdwd is a hanger on, a servant, and also a 


75 Pahin, bdghdn vich hahalie. 

Donoii hlid'i baithde 

Sarhdld talcM huland da, 
Zainu'I-'dbadhi nahdwanda ; 
Kappar rang sahdwanda, 
80 Bahishti jord pahm/te, 

A hetidn kol hahandd. 
Janj charM Suhdn di : 
Kill jot zam'in aamdii di. 
Zidrat hare jahdii, ji ; 
85 Viydh si adaiubar rang ba-ravg da. 

Bhairon Devi ndl hai, 

Ndl mohar nuqdrd bamb dd. 
Together they tied the marriage knotSj 
Saints calling Saints. 

Glorious Saints came there, 
50 Careless and happy. 

The servants took the marriage knotSj 
And drums were beaten in the Sayyid's house. 
Shekh Farid* joined the marriage party. 
The blessing of the prophet is on thy (Sarwar's) head !t 
55 Pir Bannoi gave thee protection. 

Coming from Sunnam.J 
Food was cooked in the caldrons, 
With savoury spices ; 

With small cups and saucers 
60 The Saint filled a platter. 

The servants ate it up 

And were all pleased. 
(The Saint) obtained the marriage presents ; 
The golden coins of delight ! 
65 Behind the curtain were the matrons 
Singing with the ladies and maidens : 

* The celebrated Saint of Pakpattan. 

t That such great men should be present. 

X A well known Saint from Siumam, near Patiala. 


Aunts and cousins 
All rejoiced. 
Sarwar the Sayyid was bathed ; 
70 First they brought him towel and stool. 
(Nihala sings it beautifully, 

Giving the praise to the Prophet.) 
They clothed him splendidly. 
Dhoda Khan bathed (Sarwar) ; 
75 Dressed and seated him in a garden ; 
Both brothers were sitting 
On a lofty throne. 
Zainu'l-'abadin (also) bathed (Sarwar) ; 
Clothes of beautiful colours 
80 And heavenly raiment wearing, 

He sat down beside his sons. 
Sultan's (Sarwar's) marriage procession started, 
And the earth and heavens were lighted up. 
The whole world came to see, sir ; 
85 For the marriage was a scene of beautiful 

Bhairon and Devi were present 

With drums beaten before them.* 
A lakh and a quarter of visible and a lAkh and a quarter of 
invisible faqlrs attended Sakhi Sarwar's wedding procession. 
The Governor was afraid that, as he was marrying his daughter 
to a faqir, the bridegroom's procession would consist of ragged 
beggars, and would be a source of permanent annoyance to 
him, so he sent his minister out to see what kind of procession 
it really was, that he might have time, if necessary, to arrange 
something suitable. Expecting to see something very mean the 
minister was astonished at finding a most magnificent pro- 
cession approaching, attracting enormous crowds to itself, and 
so he went and reported that the procession was so large that 
there would be no finding food and drink for them. When it 

* These verses apparently refer to tte well known Hindu sacred song 
(rdg) of tlie marriage of Siva and Parbati, in which. Bhaii'oii and 
Sanichar are made to play a prominent part in this manner. 


arrived it had to be accommodated outside the city, and when all 
the tents and canopies were pitched the space covered was 
found to measure twelve hos (miles) round the town. 

Now the Governor had ordered the confectioners not to 
charge anything for their supplies, which he engaged to pay for 
on the completion of the marriage. Bhairon the Holy and 
Devi, who had accompanied the procession, had a mind to view 
the city. As they were wandering about they saw a confec- 
tioner giving a farmer a large quantity of sweets for nothing 
and asked him why he did so. He replied that it was the 
Governor's orders to supply whatever the procession wanted 
without payment. When they heard this they were very 

It so happened that the Governor's invitation to the marriage 
feast fell on the day that was a fast both to HindAs and 
Musalm^ns, so the Hindii Gods and Muhammadan Saints refused 
to attend.* Consequently there was a very large quantity of 
food wasted; however, as Bhairon the Holy and Hanwant 
(Hanuman) the Holy were mere childrenf and not affected by 
the fast, they were requested to eat some of the food. So they 
began and very soon ate it all up and asked for more ! Thus 
it turned out to be quite true as the minister had said, the 
procession was so great that there would not be enough food 
and drink for them. The Governor asked the gods to for- 
give him, as it was not his fault that there was not sufficient 
food. On this Bhairon the Holy and Hanwant the Holy took 
their departure. 

Now the Governor erected a long bamboo on the top of 
which he placed six more and the top of all he put a brass 
cup (katord) and asked Sakhi Sarwar to see if he could hit it 
with an arrow, saying that it was a necessary ceremony in his 
family, before giving away a daughter. 

* The marriage feast fell on the fast of Ramzan wMcli also happen- 
ed to be an ekddsM, or turn of the moon, occurring every 15 days and 
is a fast with Hindds. 

f A mythological point probably worth following up. 


Ghanu hupjpi udwdivandd, 
Sultan Sayyid azmdwandd : 
90 Pahld war Pathdn dd 

Tir jdndd pas ghumdd. 
Pher lOdr did Ptrdh dd : 
Jor KakM, agmclt hhdh dd, 
Pir mare tit kumdn dd ; 
95 Son katori jhar pde ; 

Pir pahli chot urandd. 
Sayyiddh lid maiddni : 
Shahr hoid nurdni : 
Pir hawelt utare, 
100 Pachkdrd hare anand dd. 

Qdzi Ghanu saddwandd ; 
Bdt Juma' di dwandd : 

JBibi Pdi niln samjJidid, 

Parhid ' aman to hi'llaV Ichush rang dd, 
105 Qdzi parhe nikdh, ji, 

Kol saddio valcil gawdh, ji : 
SdbM shartdh Mtidh: 

Parhid ' aman to M'llaW khush rang dd, 
Zainat Khdtun holdi 
110 Sanduk lakMidii de kJioldi : 

PiM Bdi nun pahndwandi, 
Kappar man pasand dd, 
Pippal patrewdlidn, 
Phul karidh te dandidh, 
115 Clihalle, mundre, drsi, 

Vich phumman hdzuhand dd, 
Ldl samundaron did, 
Hird ckaunh purdid, 
Jori jare jawdhirdh, 
120 Koi ldl matthe dhalkdd. 

Pahin nath sohdg di, 
Putreti waddhi bhdg di; 
Bo moti vich Idbri 

Pdsi sone tand dd. 
125 Sarwar le saldmidh 

Bauhre thin vndid mang dd. 


Niyai khair parhan jeavdn, ji, 
K.hds Musalmdn, ji, 

Wd^a wajje mhdlid, 
130 Fir dJiaran mohdm pind dd,_ 

Mm 'A-eslidk pdni pkerdi, 

Kitd null sas pvydr chnm dd. 
Lassi wimndn pdwana, 
Seurivar te Bdi Jchadwdwnd 
135 Donon hturdbar IchaAde, 

Kid sar pdsd panah rcmg dd, 
Dmn jo 4e chalke, 
Darwdzd hdhand/e malJce : 

" Dan, Sarwar Sayyidd, 
1-iO Pher ji asdda mang did." 

Kanah jawdr ubnlde, 
BAi te Lanj samhhdlde : 

Ghunghanidi fhandelke 

Giiudar pallu pawandde. 
145 Dhddi mangmn dod, ji ; 

" Piluh hare Khndd, ji." 
Piluu din, Nihdlid, 

Kid sawdd ik rang dd. 
PJier jo did chaUce, 
150 Darwdzd iahandd malke, 

"Bein, Sartaar Sayyidd, 
Ji asdda mang da " 
" Is Jehiydl nd pdo, ji, 
Jore gkore le jdo, ji." 
f55 ^'- Bliarde thaili asdk di" 

Jehrd laid kingdd. 
Wcm hoe haridule, 
Ckhadd kalidk ae bdule. 

Wan tan piluh lagidh ; 
YQO Chun khd paddnoit pand dd. 

Qit hai ajab hhiydl dd, 
Hire, mod, Idl dd. 
Mere E^abb, nauidne Pdldd, 
Teridn fiit jdund hai, 
2g5 Terd pur na tudrdjidtdll. 

vol. II.— 17 


Ghanu made (him) shoot down the cup. 

To test Sultan the Sayyid : 

90 First (Ghami) the Path^n's 

Arrow flew past it. 

Next came the Saint's turn ; 

Placing Kakkij* the Lord of power. 

The Saint shot an arrow from his bow ; 

95 The golden cup fell down ; 

The Saint shot it down at the first shot. 

The Sayyid won the field : 

The City was lighted up : 

The Saints went to his (Ghanu's) home 

100 And alighted with joy. 

The Qazi sent for Ghanu ; 

Friday night camet 

They taught the Lady BaJ, 

And she repeated ' God's peace on thee'J 

with joy. 

105 The Qazi performed the marriage. 

And summoned the representatives and witnesses: 

Made all the settlements : 

And they repeated : ' God's peace on thee' 

with joy. 

Zainat Khatun§ 

110 Opened the'chest of a laTch's worth (of clothes). 

And put on the Lady Bai 

Garments that she desired. 

Earrings like 'pi'pal leaves. 

Flower-like rings and earrings, 

115 Rings and mirrored rings. 

And tasseled armlets, 

Rubies from the sea,|| 

Diamonds set for the hair. 

Jewelled bracelets, 

* His mare. f The marriage day amongst Mussalmans. 

% The completion of the marriage. § Bai's mother. 

II The superstition is that rubies spring from the sea. 



And put the red spot on the forehead.* 
Pat on the nose-ring of wifehood 
On the lucky girl; 
And two pearls 

Suspended by a golden thread (from her nose) . 
1-0 Sarwar received the presents 

And took leave of his father-in-law. 
Having repeated the blessings the young man (Sarwar) 
A true Musalman (Sir), 

With music of rejoicing, 
^^^ Set out for his home. 

Mother Aeshan drank the water.f 

The mother kissed her son's wife lovingly. 
Putting the ring into milk and water,! 
Both Sarwar and Bai drew the augury, § 
135 Both tried together 

As though they were playing at chess. |( 
The bards came 
And sat together at the door : 

(Saying), "Give us, Sarwar Sayyid, 
140 What our hearts desire." 

They boiled the wheat and millet, 
And gave it to Bai and Lanja (Sarwar) : 
Cooling the millet 

They put it into their kerchiefs, ^f 
145 The bards prayed. 

That God would give them pUil fruit.** 
Pure pilits, Nihala, 

They desired immediately. 
Again they came 

* Hindu sign of wifeliood. 

t Hindu ceremony of circling a cup of water round tlie heads of 
tlie newly wedded pair and drinking it. 

X Hindu custom. § Of which was to be the better in life. 

II Eagerly to see which would di-aw out the ring first. 

% Purely Hindu custom. 

** See Vol. I., pp. 96-7. These verses explain a miracle. Sai-war is said 
o hxvd mide th e pilu to fruit out of season to please liis bards. 


150 And sat together at the door 
" Give us, Sarwar Sayyid, 
What our hearts desire.'^ 
" Desire not thus, sirs ; 
Take clothes and horses from me, airs." 
155 " (No) fill up our wallets (with ■pUus)," 

Said they ol>stinately. 
The forest became green, 
And the pUu trees blossomed. 

And pUus came on to the branches', 
160 And the bards picked them up and ate eagerly. 

This song is truly wondrous. 
Full of diamonds, pearls and rubies. 
Jaod, the cherisher of orphans. 
Thou only knowest Thyself ; 
105 None can fathom Thee. 



OF Bhadaitk. 

[The V&r (or BSr), or Ballad, of Chuhar Singh is one of the most famous popu- 
lar poema of the Sikh Districts of the Fanjab. It relates a well known 
hiatoi-ical fact which occurred in 1V93 A.D., viz., the treacherous burning 
to death of Chuhar Singh and Dal Singh, his brother, in a small iurj or 
tower, into which they had been invited for the night by Sajjan, a BarSr 
Jatt. Sajjan himself was soon after killed by Bir Singh and Dip Singh, 
the sons of Chuhar Singh, in revenge, with the help of the PatidlS 
troops under Albel Singh KSleki and Bakhshi (Commandant) Saide Khan 
Dogar. See Griffin's Baj&s of the Pwnj&b, pp. 257-8.] 

[The most important tribe in the PanjSb are the Jatts, and the most important 
branch of these are the Siddhfts. At the present day the chief families 
of these Siddhus are those called Phttlkian or descendants of Phfll, a 
ChaudhrJ, or Revenue Collector, and also chief local magnate, under the 
Emperor Shfihjahdn. Phiil died in 1652 A.D., and from him are descended 
the Maharaja of Pati&ia, the ESjas of JinJ and N4bhfi, the Sarddrs of 
Bhadaur and many minor families.] 

[The BarSrs or SiddhA-Barfira broke off from the main line of the Siddhtls 
apparently atoout 1350 A.D., and are represented now by the KSja of 

[Chuhar Singh of Bhadaur was the great-grandson of Eamfi, the second son of 
Ph(il, and the first great chief of the house of Bhadaur. Dal Singh was 
his youngest brother and was the ancestor of the Kot DunnS Sikhs. The 
present chief of Bhadaur is the great-grandson of ChAhar Singh through 
Dip Singh, the younger of the two sons who avenged his death. ESja 
Sihib Singh of PatiAla, mentioned as having helped in the vengeance 
exacted for the death of Chuhar Singh, was the great-grandson of Eflja 
Ala Singh, the third son of E4ma, from whose eldest son, Dunnfi, the 
Sardfirs of Bhadaur are descended. The following genealogy will show 
the relationship of the various actors in the tale.] 



Phm 06. 1052. 


Tilokha oh. 1087, ancestor 

of the R<0j5,s of Nabha 

and Jind. 

Efima oh. 1714. 

DnnnS oh. 1726. 

Bigha Singh oh. 1773. 



E3ja Ala Singh of 
Patiaia 06. 1765. 
Sardfll Singh ob. 1753. 

Gurdas Singh Ch-^har Singh Mohar Singh Dal Singh | 

oh. 1748. ob. 1793. oh. 1826. oh. 1793, Raja Amar Singh ob. 1781. 

I ancestor 1 

I ^1 of the Eaja Sahib Singh oh. 1813. 

Eir Singh Dtp Singh Kot Dunnft | 

ob. 1823. ob. 1822, Sikhs. and hence the present 

I MaharSjas of Patiaia. 
Kharak Singh. 


Sardar 'Atar Singh 
of Bhadaur. 
[Bararakki or the Land of the BarSrs consists of the parts about Mari, Maraj, 
Mnkatsar, Mudki, Buohoii, Bhadaur, SuItSn Khfiiiand Faridkot, and 
patches in Patiaia, Nabha and Malaudh, i.e., the greater part of the 
Firozpur District, parts of the Lodiana District and of the Patiaia and 
Nabha States and the whole of the Fartdkot State.] 


Bar Chichar Singhji hi, jis Jco Bararaklii 
men am log gate hain. 
Vichch Bhadaur de Chuhar Singh Bhltn Sain sadave ! 
Baddhi te rali Mse de pasand mul na lave. 
Likhke chitthi Dunne de Kot nun chalave : 
" Tain charh anwana^ Dal Singha, rk] Bafarakki da 
thiave ; 
5 Ajj dian khattian bahke putt pota vichch Bhadaur de 
Bigar gae rijjat* Ghanayye Baje di, ghar baithe nuii 
Sajjan raj apah diwave." 

* For ra'iyat. 


Vekhke pai-wanaii sikhar dupahre Dal Singh chaih ave. 
Bhra da sadya jutti mul nan pave. 

Charhde Dal Singh nun sanun ho gaia manda : ik chuh- 
la lakraii da bhai'i laike darbajje nun mohre ave. 
10 Ganan da gheria, takor dhaunse niin lawave. 

Vichch Barnale de Dal Singh patte Chuhai- Singh nun 

bulave : 
" Ki mahimm pai, Chuhar Singha, tainuri ? kah di khatar 

Dal Singh nun sadave ? " 
Chuhai- Singh Dal Singh charh Bhadaur nun ae. 
Donan bhirawan mata matake sabh phauj Ghanayye 
Baje niln charhaya. 
15 Pahile dera vichch Bhai-ke-Dyalpure laya ; 

Panjah rupaie da karahparsad Mai Rajjide ohulhinbartaya. 
Dusra dera chak ke vichch Ghanayye Baje de laya. 
Bolya Sajjanan " tun kaddh layavin mattian, Eaushana 
Kalala, jehrian sajdiah tund dian tund kadhaiah." 
Akk fce dhatura jahar diari gandian vichch daril ke 
Sajjan nen ralaian. 
Iknaii ne bukkih^ iknan ne ukkin, iknan ne chakk garvmn 
munh nun laiari. 
20 Jinhan de piu dade daru akkhiu nan ditthi, unhan ne 
chakk mattian munh nun laian. 
Din chhipde nal phaujari ho gaiah khiviaii ; auro aur de 

nal Sajjan neh dhoiki bajai. 
Marke kambal dian jhumban bahar Bararakki di ai. 
Dhoke rohi* diah khittian bar chubare di banwai. 
Udon bolia Chuhar Singh^ " Sajjanan, dholki kehi 
bajwai ? " 
25 Kahanda, " Jatt da gainach gai dhandi ; tun paike saun 
rahu, Phul ke, 
Anknl ke divian, man vichch gam rakkhin nan kai ! " 
Machake pathi use vele agg chubare mm lai. 
Jan mach utthi murde-khani bolya Chuhar Singh, " Saj- 
janan, masal kah nuii machai ? " 

* BoM = bdr, the uplands, deserts. 


" Tun paike saun rahu, Ohuhar Singha, man vichch gam 

rakkhin nan kai ! " 
30 Ghora te dusala laike rijjat Bararakki di milan ai. 

Jan macli uttM agg murde-kliani kuobhak dig paian 

chubare dian karian; agg Chuhar Singh de bambe 

dahre aur mohani gog§,r nfin ai. 
Chiihar Singh bolia, " Dal Singha, upar charh chubare 

de, kuchh mardangi dikhaie ! 
Marnan tan ab sir pur a gia, laj kul nun kah nun laxe i* " 
Ap di jan dl nan bani, bharke reti di dhal Dal Singh de 

pairan niln dahli. 
35 Marda hoya bolya, " Dal Sihgha, jamme the baro bari> 

maut katthian nun ai! 
Phul Maraj da pichha sadS,, honin hatth Jattan de ai." 
Bolya Ohuhar Singh, " Dal Singha, gharik di der thaa 

rakkh lain, sanun der na kai." 
Bolya Chuhar Singh Naina Singh Jhanjar ke nun, 

" eh bela hai, mardangi dikhai." 
Batherian chalaian Naina Singh Jhanjar ke nen pes 

chali, nahin kai. 
40 Tan bolya Sajjan, "tun phara de hathiar, Chuhar Singha, 

tainuii marde nanhi." 
" Ake phar lai hathiar, Sajjan§,n, nahin bhej de Pardhana 

Mar ditti Pardhane nun Sajjan nen, ChAhar Singh de 

chubare nun charh laya Pardhana; bagrake tiran di 

kani Chuhar Singh nen Pardhane de mukhe nun lai. 
Timi Sajjan di bharke chhannan duddh da liai : 
" Alain sadke, we Chuhar Singha te Dal Singha ; mere 

deuro, jandi war da duddh da chhanna hatthou merio 

chhakke jam! 
45 Tusin adi Barar mudhaii de dhohe, basahu karua nanhi." 
Itne mar gaya Chuhar Singh : mare Chuhar Singh diaii 

khabaran vichch Guru-de-Kothe aian. 
Likh lai chitthi Mai Rajji neii vichch Bhadaur de aian. 
Vach lai chitthian muharaii munsian: kehiiiii kahar dian 

aian ! 


Saddke Lahauri Dum niih chittiaii palle Lahauri de 

50 Torke chitthiftii Patiale niin Mai Rajkur ne khoh sittian 

miditiu sajdiari saj gudaiari. 
Mar gae Chuhar Singh te Dal Singh jinhari dian khaba- 

ran aian. 
Thabbian de thabbe gahne lab vichch patare de paian. 
Rondi Mai Rajkonwar Chuhar Singh nM kahke sir de 

Turian chitthian vichch Patiale de Man. 
55 Vichch Patiale Saide Khan Dogar Albela Singh Kaleka, 

jinhdn ne sabh nun chitthian dikhlaiah. 
Charhdian phaujah Sabhar Dogar ne hataian ; 
" Garmin da mahina phaujaii marangian tihaiaii." 
Kaddke kalian pilian akkhah gussa khaeke Albel Singh 

Kaleke nun phaujan Ghanie Baje nun charhaian. 
Phaujaii Ghanie Baje nun aian. 
60 Pahila dera vichch Kurarchhape, dilja dera vichch Bhai-ke- 

Dyalpure, jitthe degan kunke diah bartaian. 
Bolya Bir Singh Jalal ka, " mera te bairida takra, Devie, 

tun karai." 
Satin sawaran nal khedda sikar Sajjan, Phulkian de 

dhauhsian dian takoraii sunke, ghore di bag pachh- 

ahaii nun bharnai. 
Uh Chuhar Singh da garaia ghora, hatth de utte baj kare 

Dekhke Phulkian dian phauj nun ghore te baj ronde, 

thamdeii nanhi. 
65 Bolya Sajjan, " lah lau pagrian, Barar bachyo, Sunam te 

Patiale dian bolian chirian ghar baithyan nun Rabb 

nen phasaian." 
Kha gaya gussa Bir Singh Jalal ke nun: "deh hukam, 

Raja Sahib Singha, Jatt nun jan dinda nanhi." 
De ditta hukam Raja Sahib Singh neii, ghori magar Jatt 

de lagai. 
Ruri charhde nun mil gaya Bir Singh barchi Sajjan de lai 
Balii di sang vichch dharti de rar kai. 

VOL. II. — 18 


70 Kolon tapp gaya Lahauri Dum wadhke sir Sajjan da agg 
dahri mm lai. 
Mar lia Sajjan Ghaniai sunk basflga nanhi, 
A gai andheri kise kahar dij Jatfcan di jan Eabb neri 

Udon da ujaria Ghania Baj^, uthe mur basia nanhi. 
Muri phauj Patiale nun jandi viclicli Bhadaur de ai. 
75 Sabhnaii bhaian kattha karke E3ja Sahib Singh nei 
majlas bathai : 
"Dhai gai hadd ajj Bararakki dij dhohi Barar tikange 

Takre hoke raho, bhiravo, apo apni thani. 
Jo bhana bartaya Guru nen, so murda nanhi, Mai. 
Eh vela kise de moran da nanhi, bah chaldi nahin ai." 


The Ballad of Chuhar Singh as sung by the common 
people in the Barar Country. 

In Bhadaur they called Chuhar Singh Bhim Sain.* 

He gave no heed to any one's opinion or advice. 

He sent a letter to Kot Dunna,t 

" Come along, Dal Singh, and rule the land of the 
Barars ; 
5 That our sons and grandsons may enjoy the gains of 
to-day in Bhadaur. 

The people of Ghanayya BajaJ are in revolt, and Sajjan 
offers the rule to us at home." 

When he saw the letter Dal Singh came on at noon-day. 

(On receiving) his brother's message he did not (even) 
put on his shoes (in his haste). 

As Dal Singh advanced an evil omen befel him : a sca- 
venger carrying a head -load of wood met him at 
his gate. 

* That is BMma, the Pandava, the personification of strength and 

t In the Patiala State, 

+ In the Firozplli' district, now in possession of the Bhadaur family. 


10 Encompassed by the messengers (of death) his death- 
drum was beaten. 
In Barnfila* Dal Singh exchanged compliments with 

Chuhar Singh : 
"What difficulty has befallen thee, Chilhar Singh? 

Why hast thou called Dal Singh ? " 
Chilhar Singh and Dal Singh went on to Bhadaur, 
And the two brothers consulting advanced their whole 
force to Ghanayya Baja. 
15 Their first camp was at Dyalpura of the Bhais^t 

Where they distributed fifty rupees in sweets in honor 

of Mai Eajji.J 
The next camp was in Ghanayya Bafa. 
Said Sajjan, "Do thou get out the flagons, Raushan 
Ka]al,§ of which (the wine) is fresh and very strong." 
Sajjan mixed the poisonous seeds of the asclepias 
and datura with the wine. 
Some in both hands, some in one hand, and some drank 
it off in cups. 
20 They whose fathers and grandfathers had never set 
eyes on wine, brought flagons to their lips. 
At nightfall the army were drunken, and when it was 

dark Sajjan beat the drums. 
Making masks of their blankets the men of the Barar 

country came in. 
Collecting the thorns of the deserts they made a fence 

round the house. 
Then spake Chuhar Singh, " Sajjan, why didst thou 
beat the drums ? " 
25 Saith he, "Some husbandman hath losthis cow; go thou 
to sleep, thou son of Fhiil. 

* In Patiala State. 

t Dyalpura is in Patiala State. The Bhais or Bliaikian family are 
SiddhO Jatts claimiag senior descent to the Phillkian families, with 
whom they are intimately connected. 

I Wife of Chuhar Singh. 

§ The Kalals are the caste that make and 'sell spirituous liquors. 


O thou light of thy race, have nc fear in thy heart." 
Lighting cowdung (fuel) he set fire to the house. 
When the corpse-destroying Same arose said Chuhar 

Singh, " Sa_jjan, what torch hast thou lit ?" 
" Do thou sleep, Chuhar Singh, and have ho fear in 

thy heart." 
30 The people of the Barar country took a horse and ai 

shawl and came to meet (the conqueror Sajjan). 
When the corpse-devouring Qames arose some of the 

beams of the roof fell down, and the fire reached 

the handsome navel asnd the fine beard of Chuhar 

Said Chuhar Singh, " Dal Singh, go up on to the 

roof of the house and show them some spirit ! 
Since death hath come upon our heads, why should we 

disgrace our family ?" 
He cared nothing for his life, and threw his shield full 

of sand on the feet of Dal Singh.* 
35 Dying he said, " Dal Singh, born at different times, 

our death has come to us together ! 
Phul and Maraj are our homesf and we meet our death 

at the hands of Jatts." 
Said Chuhar Singh, "O Dal Singh, keep thy life a 

moment, I will make no delay (in dying with thee)." 
Said Chuhar Singh, "O Naina Singh, thou Jhanjar,J 

this is the time to show thy spirit." 
Many an effort did Naina Singh, the- Jhanjar, make, 

but none availed. 
40 Then said Sajjan, '^ Give up thy arms, Chuhar Singh, 

and we will not kill thee." 
"Come and take the arms, O Sajjan, or send thy 

brother Pardhana." 

* To protect them. 

t Phfil in the Nabha State and Maraj in the "Firozpflr district aa-e 
the original homes of the PhMkiari and Maharajkian Sikhs. 
X A police officer or thdndddr imder Chdha? Singh. 


Sajjan signed to Pardhana, and Pardhana went up into 

the house to Chuhar Singh, and Chuhar Singh 

threw a burning arrow in Pardhfina's face. 
The wife of Sajjan filled a cup with milk and brought it. 
"1 am your sacrifice, Chiihar Singh and Dal Singh, 

my -kinsfolk, drink this cup of milk at the time of 

your death from my hands and go. 
45 Ye real Barars were treacherous from the bea'innine' : 

there is no trust in you." 
And then Chuhar Singh died, and the news of Chuhar 

Singh's death reached Guru's Kotha.* 
The Lady Rajji wrote letters and sent them to Bhadaur. 
The clerks and officials read the letters: and how terrible 

was the news ! 
They sent for Lahauri the Bard and the letters t were 

given to Lahauri. 
oO Sending the letter to Patiala the Lady Eajkur tore the 

locks that she had (but) lately dressed. 
The news that Chuhar Singh and Dal Singh were dead 

Heaps of jewels were taken off and put away into boxes. 
Weeping the Lady Eajkohwar| called out, "0 Chuhar 

Singh, my Lord ! '' 
The letters journeyed and reached Patiala. 
55 In Patiala were Saide Khan I)ogar§ and Albela Singh 

Kalekall who showed the letter to all. 
Sabhar the Dogar^ kept back his force from advancing; 

" The armv will die of thirst in this month of heat." 

* In the Faridkot State, f Bards -were the postmen of the old days. 

J i.e., Rajji the wife of Chflhar Singh. 

§ He was tte Commandant of the Patiala troops. The Dogars are 
Musalmans that claim Rajpdt descent in the Fii-ozplir district. 

(I Sardar Albela Singh Kaleka was the Minister of the Patiala state 
under Sahib Singh and a powerful man at the timci His sister was 
married to Chdhar Singh. 

•|" Another Commandant of Patiala troops. 


With eyes black and red from anger Albel Singh KalekS 

advanced his force to Ghani^ Baja. 
The army reached Ghani§. Baja. 
60 The first camp was at Kurarchhap^,* the second at 

Dyalpura of the BhaiSj where caldrons full of sweets 

were distributed. 
Said Bir Singh of Jalal,t " Devi^ do thou confront me 

with my enemy." 
Sajjan was hunting with seven horsemen, and hearing 

the drums of the men of Phul, he turned his horse. 
He had with hira the grey horse of Chuhar Singh and 

his hawk on his hand. 
Seeing the army of the men of Phul the horse and the 

hawk began crying out, and ceased not. 
65 Said Sajjan, ''bring me three turbans, sons of Barai-. 

These are but chattering birds of SunamJ and 

Patiala, God hath brought them to us at our homes." 
Said Bir Singh of Jalal in great wrath, " give me the 

command, Raja Sahib Singh, and I will not let 

the Jatt go alive." 
Eaja Sahib Singh gave the order and he set his mare 

after the Jatt. 
As he was passing the dunghill§ Bir Singh's spear 

reached Sajjan, 
And he struck the straight spear (through him) into the 

70 And when Lahauri the bard passed by him he cut off 

the head of Sajjan and set fire to his beard. 
Now that Sajjan is dead, Ghania Baja cannot live in 

A storm came over it in great violence, and (only) God 

can spare the lives of the Jatts (now). 
Ghania Baja has been deserted from that day and no 

inhabitant has gone back again. 

* In tte Patiala State. t The son of OMliar Singh. 

J A large, ancient and well known town near Patiala itseK. 
§ i.e., jiTsfc as he was entering the village. 


The army returned to Patiala going by way of Bhadaui-. 
75 Eaj§, Sabib Singb collected all the brotherhood toge- 
ther and held a council : 

'' The honor of the Barar country has died to-day and 
the Barars will not let go their revenge. 

Have a care, O my brethren, each in his own place. 

What fate the Guru (Nanak) hath ordained cannot be 
avoided, my Lady (Rajji). 

Such a time cannot be avoided, for strength avails not." 

No. XXIV. 



[This song purports to relate a war between the famous Rajd Sausflr Chand, 
the Eatoch of Kangrfi, and Kija Fatteh Parkash of Sarmor, and is interest- 
ing as showing how rapidly facts become distorted into mere tradition in 
India. According to the song Raja Fatteh Parkash married KajS Sansar 
Chand's sister and the war between them, ending in the death of the former, 
was caused by a foolish quarrel between ESjS Patteh ParkSsh and his wife.] 

[SansS,r Chand died as a very old man in 1824 A.D., while Fatteh ParkSsh was 
not born till 1805, and was placed on the throne of Sarmor by the British 
Government in 1815, and died after a prosperous and well spent life ia 
1850. According to a MS. history in Urdu I have of the Sarmor EajSs, 
Fatteh Parkash's uncle, Eaji Dharm Parkish, was killed in 1793 in a, 
personal encounter with Kaj^ Sansdr Chand in this way. Sansar Chand 
more suo had attacked ESjS MabSii Chand of Kunhiar on the Batluj, who, 
in his extremity, implored the aid of Dharm Parkash, agreeing to pay a lakh 
of rupees as indemnity. Dharm Parkash, with his barons and Eaja Eam 
Singh of Hindur or Nalagarh, awaited Sansdr Chand at Jarartokd, where he 
was killed in the battle that ensued by Sansar Chand himself Neither 
this MS., nor a similar one I have about the Katooh family, says a word 
about SansSr Chand's sister. Dharm Parkilsh left no issue and was sue- 
ceeded by the incompetent Karm Parkfish, his brother, and father of 
Patteh ParkSsh.] 

[The prjse portion of the narrative being in Urdu has not been given in 

Raja Sansar Chand of Kangra and Raja Fatteh Parkash of 
Sarmor, alias Nahan, were related through the sister of Raja 
Sansar Chand, who had married Raja Patteh Parkash. One 
day Raja Patteh Parkash went to his wife and told her to play 
at chess with him, the stake to .be her brother's head. Said 
he, " if you lose I will go and bring Sansar Chand's head 
here." "Very well" said the Rani, "and if you lose my bro- 
ther will come and fetch your head." On this the Raja became 
very angry and threw the pieces in the Rani's face and said, 
" How will your brother take my head ? I have a large army 


and many allies, and your brother is but a dancing boy. How 
should he wield the sword ? " " My brother's slaves are as many 
as your whole army,*' said the Rani, and wrote the whole story 
to her brother Raja Sansar Chand. Whereon he attacked 
Sarmor and slew Raja Fatteh Parkash and took his sister back 
with him to Kiangra. 

Jang Raja Sansar Chand, Wali KIngka. 

Achal Sansar Ohand, Bam Rdjcl, karat ashndn, ot dhydn 
IJiIrd, jape Ndm Ndrdijan se dhydn lagi. 

Dharoi Dhydn Singh Jai Singh ke rndii pdr, " pakar Ttdhu, 
karo hdt sari." 

Gendd Bhadvml jab uthd samhhdlhe japht jawdn M lagi hhdri. 

Chhuti jab kard Dhydn, Singh he hdth se lagi Dhadwdl lie 
5 Bhnj balUdn sapuran Eaioch ha sis son pahrd jah hesdhdri. 

Eari maslihat Khushhdl Chand Sa7isdr Cliand tegh bire 

dhare pdn darbdr, 
Lid jah bird Fatteh Chand Mahdrdj lu' sdya Sarmor par 

bdndhi tahrdr : 
Baith darbdrd Bhnp Mahdrdj ne sad faiij led lid ikhtiydr. 
Mili Suket, Kalihir, Kold mild, mild Goler sab kari ik inr. 
10 Wid aswdr Tegh Cliaml ke cliakanre sdya Sannor ke Ml 

gae dhdr. 
Bhiit baitdl hid khet risen, kluire Kdlltd kalak Rdni judh 

Bhajeii jambU, aiir garj vjhal karen, bigas Narad ran rag 

Baje banduk aur tir tartar chalen, garj hddar baren Tndar 

Pilid sipdh, nakib biiigdrdd, hdziri bherdd sdr sarsdr. 
15 DUsri taraf Dayyd Bdm lalledrdd, moliar padmoh phireii 

kareh hathiydr. 
Jitd hai jang Mahdrdj, Mahdrdj Sansar Chand ne jang 

ko jil bdji badhdt. 
Mdrd Sarmor, aur Bdni se md kid, fauj Satlvj kojii'lhM. 
Pitd Tegh Cliand sapid sujhal Be; atal Mahdrdj Bhdp 

biiae ! 
fot. II.— 19 


The Wae op Raja Sansae Chand^ Lord op Kangea. 

The powerful Sansar Chand, (like) the Lord Rama, was 
bathing, and was absorbed in meditation, and turn- 
ed his to the worship of the name of Narayan.* 

A bitter complaint (arose) against Dhyan Singh, (who 
was) under the protection of Jai Singh, " seize him 
so that he escape not." 

Then up gat Genda the Dhadwalf and seized him in his 

When DhySn Singh used his dagger he inflicted a severe 
wound on the Dhadwal. 
5 (Then) the whole of the strong men of the Katoches 
seize the long-haired one J by his hair.§ 

Khushhal Chand and Sansar Chand hold a consultation 
and placed the sword and the betel-leaves in the 
assembly. || 

And Fatteh Ohand,T[ the great, took up the betel leaves 
and girded on his sword for the land of Sarmor. 

Sitting in the assembly the mighty monarch (Sansar 
Chand) mustered his forces. 

Suket, and Kahlftr, and Kola and Goler all joined toge- 
ther and stood in a line.** 

* Vishnu. 

t The Kotwal of Kangra. Dhadwals are Bajpflts. 

X i.e., Dhyan Singh, in allusion to his uncut hair as a Sikh. 

§ These five lines have no connection with the rest of the story and 
evidently refer to quite another matter, probably belonging to another 
song, in 1774 Saifu'llah (or Saif 'Ali) Khah, the Muhammadan Gover- 
nor, under the Dehli Emperors, of KS,ngra Fort died, and Sansar 
Chand invoked the aid of Sirdar Jai Singh Kanhayya in recovering it 
for himself. Jai Singh sent his son Gurbakhsh Singh who procured 
the sm-render, not for Sansar Ohand, but for his father. Afterwards in 
1784-5 Sansar Chand joined Mahan Singh Sukarchakia in defeating Jai 
Singh at Batala and so recovered Kangra. The Dhyan Singh of the 
song was probably an official sent to govern the fort for Jai Singh. 

II See Vol. I., pp. 43, 479, etc. 

11 Brother to Sansar Chand. 
** Various hill stales in the Kangra and Simla districts. 


10 All the followers of Tegh Chand* mounted and made 

the hills of the land of Sarmor to shake. 
The ghosts and devils were rampant over all the field, 

and Queen Kalkaf raged furiously. 
The jackals ran about and kites wheeled (overhead), and 

Narada sang songs of joy. J 
The guns went ofif and the arrows flew incessantly, the 
. air resounded as when Indra sends down heavy 

Yellow (dressed) were the soldiers and the herald was 

shouting, and the men were fighting with crossed 

15 On the other side was Dayya Earn taunting, the war- 
riors in front were crossing swords. 
The great king won the fight, the great king Sansar 

Chand winning the fight finished his work (game). 
Killing Sarmor and meeting the Queen, he took back 

his army to the Satluj. 
The dutiful son of Tegh Chand distinguished himself; 

may the great king remain (ever) a monarch ! 

* The father of Sansar Chand. 

t i.e., Durga, the goddess of death and murder. 

J The Indian Orpheus, and also the " maker of strife.'' 

No. XXV. 


[The facts related here are meant to be historical, and the story is valuable 
as showing how the mountaineers of Kangra and the neighbouring tracts 
hare kept the tradition of the doings of this illustrious leader, whose 
deeds are recorded in sober history and have excited the admiration of real 

[It need hardly be said that the bards have got most of the history and all 
the geography wrong. The real facts seem to have been as follows : taking 
advantage of internal troubles ShShjahfia made an attempt to recover 
Eaikh and Badakhsh^n and sent the famous 'Ali Mardfm KhSri to conquer 
them in, 1644 A.D., but he was not as successful as the Emperor had hoped, 
and so in 1645 ESjfi Jagat Singh was sent with 14,000 Kijpflts, who per- 
formed great things, but did not apparently reduce the country, as that 
was accomplished afterwards by 'Ali Mardfin Khth working under the 
nominal guidance of the Imperial Prince Muhammad Murad Bakhsb. 
The whole affair ended tamely in 1647 by the relinquishment of the 
country to its original owners.J 

[The story being recorded in UrdA has been given here in translation only.] 

The Story of Raja Jayat Singh, Pathani, Lord of Nurpur 
ill the Kilngra District. 

Eaja Jagat Singh, Pathania Rajput, of Nurpftr in the Kangra 
District, took service under the Emperor Akbar* of Dehli, who 
had granted him territories yielding a revenue of six lakhs, f 
One day Akbar laid the betel leaves and naked sword of 
challengej for an expedition to Kabul, but though there were 
two and twenty Rajas in the Court at the time no one would 
take up the challenge. So at last the Emperor turned to Raj^ 
Jagat Singh who accepted the challenge. The Emperor was 

* Really under Shalijahiin. 

t Rs. tiOO.OOO. 

+ See Vol. I., p.;,43, etc. 


so pleased at this that he told him to demand whatever he 
pleased, and nil that the Rajsi asked for was an army. As he 
had 30,000 men* of his own the Emperor doubled them, but 
pressed him further as to his wants ; whereon the Rajl replied 
that he, who had an army, wanted for nothing, neither in 
treasure nor territory. In the end the Emperor gave him 
40,000 men with whom he started for Kabul. With him were 
the Nawabs 'Izzat Khan and Parzat Khan and the Diwans 
Kasi Nath and Todar Mall.t 

On the road to Kabul there is a fort called Shahr Shafa' 
built by Nawab Shafi' Shah, J who had been harrassing the 
Emperor's territory, burning down his hunting-boxes and 
imprisoning his officials. Raja Jagat Singh therefore attacked 
him with 30,000 men, but did no more than surround the 
place. It was a habit of Nawab Shafl' Shah to leave his fort 
at night and go hunting. On one of these expeditions he 
was caught, and Raja Jagat Singh, putting silver fetters on his 
feet, sent him to Dehli, where he was tortured to death by 
being hanged at the palace gate and having nails driven into 

After this Raja Jagat Singh enquired of the people of Shahr 
Shafa' where the other marauders were to be found, and they 
showed the way to where nine lalths (900,000 !) of spears of 
the Tusafzai Pathans§ were congregated. This force belonged 
to Hamid Khan, || king of Khurasan, and was commanded by 
Nawabs Saifu'llah Khan, Rahmatu'llah Khan, 'Abdu'llah Khan 
and Ahmad Khan. A great battle ensued, lasting eight days, 
during which all the commanders, except Nawab Ahmad Khan, 
were killed. On the last day the Nawab and Raja Jagat Singh 
met each other in battle and the Nawab managed to wound 

* Really 14,000. 

t Todar MaU died in 1589, so it is clear that he was not present. 
Who the others are meant for I cannot say. 

X Probably meant for Shah Safi, 8th Safvi king of Persia, oh. 1642, 
to avoid whose tyranny 'Ali Mardan Khan, then governor of Kandahar 
for Persia, seceded to Shahjahan in 1637. 

§ These belong to the Peshawar valley. 

II The persons, who really opposed Shahjahan's forces, were Nazar 
Muhammad Khiin of Balkh and his son 'Abdul- 'aziz Khan. 


Jagat Singh in the face over his shield, which made Jagat 
Singh so furious that he struck the Nawab with such force 
as to cut him in half down through the saddle and wound the 
horse under him. After this the RS,ja occupied the territory 
and posted the Imperial garrisons over it. 

The people then pointed out to him the fort occupied by 
Nawab ' Mardan Khan* still further in the territory of 
Khurasan, whom the Raja found to be a most powerful man. 
However the Raja proceeded onwards and sent his messenger 
(vakU) to declare war. " He had better go his way," said 
'AU Mardan Khan, " or I will drown him in the fords of Atak 
and Nilab."t Finding him very strong the Raja resolved on 
treachery. He caused 500 maimsj of poisoned sweetmeats to be 
prepared, as he ascertained that such things were much valued 
in those parts, and loaded them on 500 bullocks, which he 
had driven past the fort a,t night with torches tied to their tails. 
The Pathans in the fort at once concluded that they were being 
attacked and rushed out and finding only a quantity of bullocks 
laden with sweets seized them as booty. The poison, however, 
soon killed them off either on the spot or in their houses. Jagat 
Singh thereon attacked the remainder of 'Ali Mardan Khan's 
forces and after eight days routed them. "Ali Mardan Khan 
then fled for refuge to the Chief of the Bangash (Pa6haus§), 
who imprisoned him. 

The Chief of the Bangash sent Rahmat Khan with 18,000 
men against Raja Jagat Singh, but the Raja overcame him and 
entered the Bangash territories. On this the Chief collected all 
his forces, 40,000 men, and faced Jagat Singh, but in 28 days 
he was killed and his territories annexed. 

The Raja next proceeded to Kabul, where 'Ali Mardan Khan 
was king,|| and opposed him. But the Pathans had only daggers 

* The whole of this is of eourse all nonsense historically. 

t Both over the Indus near Atak. The hopelessness of the geogra- 
phy is becoming apparent. 

t Over 20 tons. 

§ Near Balkh and Bukhara says the bard ! really this tribe lives in 
the Kohat District of the Panjab. 

II The bard is now utterly regardless of sequence, more suo. 


and Jagat Singh's men had guns, and so after many days 
the king of Kabul was killed and the Imperial authority was 

Then the Raja went on to Khurasan and was opposed by the 
Wazir Saus Khah with 1 8,000 men of his own and 40,000 men 
of the king. A tremendous battle ensued in which the Raja 
lost 10,000 men, but one of the Raja's men speared Saus Khan. 
After which the battle lasted 76 days till the king fled and the 
Raja overcame his leaderless army. Having got possession of 
the kingdom, he placed his right foot on the throne and wrote 
news of the victory to the Emperor at Dehli. 

On his return to Dehli the Emperor Akbar rewarded him 
with territories yielding two lakhs of rupees, which with his 
previous income of six lakhs, gave him a total revenue of 
eight lakhs.* 


Jab dayya Tear, huldve tare jal sugar ko. Bdrad Iw dur hare ; 

yeh hi tero kdr hai. 
NamJion Id lajjd tu pale qaul apne ko, sangal ho niwdre; Har, 

tu hi rachpdl hai. 
Bhulche ho hhare, sukhe ko hare hare, dube ho tare ; teri qud- 

rat dpdr hai. 
Ghaudah hi taiaq men sab base jiv jete jape nam terd ik ; tu 

hi nirankdr hai. 
Bdjni kejde bdj, Idj nd luhde luheh ; murghi hejde bdj hot nd 

Mdnni he jde madh mate matwdre phiren ; singhni he jde sher 

Tnds he khilde se. 
Gauh hd bachhd achhd dhore Upland hot, gadhd bU na hot 

bachhd Gang he nhalde se. 
Kahit Kabi Gang, " 8uno, Bindiydl, bagldna hot hans moti 

ke chugde se. 

* Say £80,000. 



By thy kindness (0 Hari) we can cross the ocean. Thou art 
the remover of pains : this is thy doing. 

For thy name's sake thou dost perform thy word, and 
relievest us of pain ; Hari, thou art our protector. 

Thou dost feed the hungry, and makest green the dry 
(places), and savest the drowning; unfathomable is thy power. 

In the fourteen quarters of the world all the people worship 
only thy name ; and thou art without form. 

The falcon bears the falcon, he cannot hide his dignity if he 
try ; the chick of the hen becomes not a falcon by teaching. 

The son of the great wanders drunken with his pride and 
glory ; the whelp of the lioness is fed with prey. 

The calf of the cow is born from a fine bull, but an ass 
cannot become a calf by washing with Ganges water. 

Saith the poet Gang, " Hear, Gherisher of the Poor,* the 
heron doth not become a swan by eating pearls." t 

* The king. 

t Refers to tlie common legend that tlie swan (hansa) lives on 
pearls only. 

No. XXVI. 


{This very spirited song relates a miracle attributed to Ghausu'l-'Azam or 'Ab- 
du'1-Qadir Jilani, who may be called the greatest Muhamraadan Saint in 
India. But it is much more likely that the story was originally told of his 
descendant Shekh Muhammad Ghaus JilSni of Uchh in the Multan district.] 

fPiran-i-Pir, Pir-i-Dastagir, Ghausu'l-'A/am, Ghausa-'s-Samddn?, Mahbub-i- 
Subhanl, Jlirah Muhayyu'ddtn, Sayyid (or Shekh) 'Abdu'l-Qadir Jilani, 
Hasanu-'l-Hussaini, the founder of the QMiria order of mendicants, was 
bom in Gildn or Jilan, but properly Kil-o-Kilfin, a western district of 
Persia in A.H. 471 or A,D. 1078, and died at Baghdad in A.D. 1166, where 
bis tomb is still held in great reverence. He had two sons Sayyid 'AU 
Muhammad and Shekh 'Abdu'l-Wahbab. Ninth in descent from the 
latter was Shekh Himid Jah&n Bakhsh, better known as Hazrat Shekh 
Muhammad Grhaus Jilini, who settled at TJohh in the Maltan district about 
1394 A.D. in the time of Taimiir (1336-1-405 A.D.), and is still the patron 
saint of the Baudputras of the BahawalpAr State. His descendant, Pir 
MusS, Pak Shahtd, a saint of great renown, was buried at ilultan in 1593 
A.D., and from him are desoended the Makhdums of Multan. The 
descendants of 'Abdu'l-Qadir's eldest son also settled later in the SarSi 
Siddhu tahsU of the Multan district, Ihese lacts are sufficient to accouut 
for the celebrity of 'Abdu'l-Qadir in the Panjab and India. Sayyid 
Muhammad QAsim of DanSpur published a. work in 1855 called 'AJiXz 
GhausiA in Urdd, giving full details about 'Abdu'l-Qadir. J 

Mabah Hazrat 'Abdu'l-Qadie 'hrf Piean Pie. 
Tun pir tamami piran da ! 
Tilh sarwar kul amiran da ! 
Gham diir karo dilgiraii da ! 

Ya Ghausu'l-'Azam Jilani ! 
5 Tuii dost pak Ilahi da ! 

Tun vich flazuri chabida ! 
Sai'-chhat julanda Shahi da ! 
VOL. n.^-20 


Ya Ghansu'l-'Azam Jilani ? 
Tera wada bnland sitara, ji !* 
10 Tujhe seven 'alam sara, ji ! 

Tera kul crhaukof nuqara, ji ! 

Ya Ghausu'l-'Azam Jilani ! 
Tun SMh Mardan da pota hain If 
Tdn Nabbi Sahib da dohia hain I 
15 Vich niir Ilahi de dhotan hain ! 

Ya Ghausa'l-'lzam Jilani ! 
TM Sayyid pafe Gilani hain ! 
TAn zahira qutub Eabbani hain f 
Tun roshan dohen jahani hain ! 
20 Ya Ghausu'l-'Azam Jilani ! 

Jag hfte bahufc azari, ji : 
Je cha parhen madah tumharij ji r 
Oh di bhi turt kar dena kari, ji I 
Ya Ghausu'l-'Azam Jilani ! 
2& Jag hue bandiwan, pira, 

Oh de mushkil kare asanj pira ! 
Oh nun bah warh har maidan, pira ! 

Ya Ghausu'l-'Azam Jilani ! 
Ik jo budhi mai, ji, 
30 Us teri yarhi chai, ji. 

Tun oh di murad pahunchai, ji I 
Ya Ghausu'l-'Azam Jilani. 
Us budhi ghar farzand hua : 
SArat wagon chand hfia ; 
ZSf Oh sohani qad buland hua ! 

Ya Ghausu'l-'Azam Jilani I 
Budhi kuram te ghar sadai, ji : 
Woho s&un din takai, ji : 
Woho mauli gadh pawai, ji ; 
40 Ya Ghausu'l-'Azam Jilani I 

* Ji, sir : addressed to the audience, left out in the translation : see 
Vol. I., p. 421. 

t These are mere figures of speech, but the saint was descended on 
the father's side from Hasan, and the mother's from Hussain, henee his 
title of Hasana'l-Hussaini, 


Budhi nlngar turt mangaia, ji ; 
Oh de gana dast bandhaia, ji -. 
Sayan mil mil khilb nahai&, ji, 
Ta Ghausa'l-'Azam Jilanil 
45 Oh de age thai takaia, ji : 

Ohnah nanak d§,dak aia, ji : 
Oh nin neudra sab ngharaiaj ji. 
Ta Ghausii'l-'Azam Jilani ! 
Larke nfin mehndi turt lagai, ji: 
50 Oh nun charha rang Ilahi, ji ! 

Oh de shukar kare hai mai, ji ! 
Ta Ghausu'l-'Azam Jilani ! 
Badhi ne ghori turt mangai, ji: 
Oh de mukh lagam diwai, ji : 
55 Sab velan dinde bhai, ji. 

Ta Ghausu'l-'Azam Jilani ! 
Larke pair rikabe paia, ji, 
Un barse nvLv sawayyS, ji. 
•Jo kuchh likha hai so paia, ji. 
eO Ta Ghausu'l-'Azam Jilani ! 

Unhin bahin jo pakare wag, ji, 
De bahinan da lag, ji: 
" Tainun Allah laia bhag, ji ! " 
Ta Ghausu'l-'Azam Jilani 1 
65 Us ditta si lichera, ji: 

Us uth, ghor^, wichhera, ji: 
Us gain, mahin lawera, ji. 

Ta Ghausu'l-'Azam Jilani '. 
Larka jandi ja namdar hua : 
70 Oh bhaian nal tayyar hM : 

Sab saun te shagun vichar hua ! 
Ta Ghausu'l-'Azam Jilani ! 
Ta janj pattan te ai, ji : 
Un beri tart mangdi, ji: 
75 Sab mal matta' bharai, ji : 

Ta Ghausu'l-'Azam Jilani! 
Eati ja aamdar hue: 


Sab saun te shagun vicliar hue I 
Sab 'alam nal takrar hite I 
SO Ya Ghausu'l-'Aaam Jilani I 

Oh agla aha fardS,, ji; 
Oh bhuka mal na zar da, ji : 
Us jo kuchh ditt^ sarda, ji : 

Ya Ghausu'l-'Azam Jilani r 
85 Janj karti eh salahan, ji : 

Wanj pakare an mallahanj ji ' 
Bera turke hui agahan, ji. 

Yk Ghausu'l-'Azami JilSini t 
Uthe gbuli minh haneri, ji : 
90 Uthe bhul gai ten meri, ji : 

Uthe pesh na jae dilerij ji. 

Ya Ghausu'l-'Azam Jilani I 
Vichon to larki bcdi, ji : 
" Mainiin kah nun paia doli, ji ? 
9'5 Sad shagun to meri jholi, ji .* " 

Ya Ghausu'l-'Azam Jilani ! 
" Rabba, mainuh kah nun paida kita, ai t 
Mere kanth khara chip kit&, ai ! 
Sas war n^ pani pita, ai ! " 
100 Ya Ghausu'l-'lzam Jilani ! 

Uthe ghuUan te cbawaia, ji [ 
Dariya la/har vich aia, ji ! 
Us bera chak ultaia, ji ! 

Ya Ghausul-'Azam Jilani t 
30& Bera lattha jae dughati, ji : 

Janji gharq hue ja pani, ji ; 

Ya Ghausu'l-'Azam Jilani ! 
Tan budhi aisi khushi vich ai, ji i 
110 ^gS^ khabar ditti ja rahi, ji, 

Jo warti khol sunai, ji : 

Ya Ghausu'l-'Azam Jilani !- 
Oh budhi huri nit vichha dhare j 
Oh nuh dekhan da chah kare i 


115 Oh qadrat Oh di nftii wah kare ! 

Ya Ghausu'l-'Azam Jilani ! 

Budhi k kharl dariy§,e te ; 

Jithe beii budhi so jae te : 

Us badhS, lakkh do'ae se. 
120 Ya GhausuVAzam Jiiad! 

Budhi na kuchh pi khai, ji : 

Oh dam dam pir manai, ji : 

Oh din rat kurlM, ji. 

Yi, Ghausu'l-'Azam Jilani ! 
125 Ik roz pir shikar ae : 

Oh paro lang urwar ae : 

" Kyiih roni hal wanjah, Mai ?" 
Ya Ghausu'l-'Azam Jilani ! 

" Maithe iko put vichari da : 
130 Oh budh mua hatiari da : 

Koi aur na augun hari da." 

Ya Ghausu'l-'Azam Jilani ! 

Uthe do'a to mangi pir, ji : 

Us nadi ka wagge nir, ji : 
135 Bera kaddha tor zanjir, ji : 

Ya Ghausu'l-'Azam Jilani ! 

" Abu Salih ke turn bans bahadar ! 

Jodha bara sipahan nar ! " 

Mirah qudrat eh dikhai ningar doli 'am bhar! 
140 Ya Ghausu'l-'Azam Jilani \ 

Dholak tan tamburi waj kar, 

Shadi ho gai vioh shahar ; 

Mirah qudrat eh dikhai, nigar doli 'am bhar ! 
Ya Ghausu'l-'Azam Jilani ! 

A Hymn to the Holy 'ABDr'L-QiniB, known as PiEiii Pib, 
Thou saint of all the saints ! 
Thou head of all the holy ones ! 
Put away the sorrows of the sorrowful ! 
Ghausu'l-'Azam of Jilan ! 


5 Thou friend of the Holy God ! 

Thou beloved of the Court (of God) ! 
The royal canopy is waved (over thee) ! 

Ghausu'l-'Azam of Jilan. 
Thy star is exalted on high ! 
10 The whole world follows thee ! 

The drums (of thy fame) are beaten in all the four 
quarters (of the earth) ! 

Ghausu^l-'Azam of Jllan ! 
Thou art the grandson of Shah Mardan ('Ali) ! 
Thou art the grandson of the Holy Prophet ! 
1 5 Bathed in the light of God ! 

Ghausu'l-'Azam of Jilin ! 
Thou art the Holy Sayyid of Gilan ! 
ThoQ art the visible pillar of God ! 
Thou art the light of both worlds ! 
20 Ghausu'l-'Azam of Jilan ! 

Who is much afflicted in the world, 
If he sing thy praises. 
Thou dost relieve him early ! 

Ghausu'l-'Azam of Jilan ! 
25 Who hath become a prisoner, Saint, 
His distress dost thou relieve, Saint. 
To him thou dost appear in any place, Saint ! 

Ghausu'l-'Azam of Jilan ! 
There was an old woman, 
30 She vowed to observe thy feast.* 
And thou didst fulfil her desire ! 
Ghausu'l-'Azam of Jilan ! 
In the old woman's house a son was born. 
In beauty as the moon. 
35 Tall and beautiful was he ! 

Ghausu'l-'Azam of Jilan ! 
The old woman invited her kith and kin, 

* HheydrM or ydhri is the gydrviii, or chief feast in honor of Abdii'l" 
Qadir Jilani, held on the 11th fgydrvinj of Rabi'u's-sani, a full des- 
cription of which is to be found in Herklots' Qanoon-e-Islam, p. 155 fl . 


And fixed an auspicious day, 

And put on the man-iage knots. 
40 Ghausu'l-'Azam of Jilan ! 

Tbe old woman sent for her son quickly, 

And (wound) the marriage bracelet round his wrist. 

And the matrons bathed him well. 
Ghausu'l-'Azam of Jilan ! 
45 The platter (of presents) was placed before him : 

His father^s and mother's kindred came. 

And he received all their gifts. 
Ghausu'l-'Azam of Jilan ! 

The mehndi* was quickly put on the boy, 
50 The dye was put on him (in the name) of God ! 

And his mother gave thanks. 
Ghausu'l-'Azam of Jilan ! 

The old woman at once procured a mare. 

And put the bit into its mouth. 
55 The kindred made the sacrifice. f 
Ghausu'l-'Azam of Jilan ! 

The boy put his foot into the stirrup. 

And the light (of God) was shed upon him. 

And he obtained what was written in his fate. 
60 Ghausu'l-'Azam of Jilan ! 

His sister held the reins. 

And he gave her her dues. J 

(Said she), " God grant thee fortune ! 
Ghausu'l-'Azam of Jilan !" 
65 He gave her a camel ; 

He (gave) a camel, a horse, and a colt; 

He (gave) a cow and a milch buSalo. 
Ghausu'l-'Azam of Jilan ! 

* Mehndi or hind is myrtle powder for colouring red the nails, 
etc., of bride and bridegroom. 

t Beldn dend, is to wave a tahd, copper coin, over the bride and bride- 
groom's heads by their respective relatives as a sacrifice, and to give it 
to the bards. It is a Hindfl custom. 

X This present is obligatory in Hindii marriages. 


The boy went to the jandi tree,* 
70 And his brethren went with him, 

And all the propitious omens were observed! 
Ghausu'l-'Azam of Jilan ! 

Then the procession went to the ferry, 

And demanded a boat at once, 
75 And loaded up their goods and chattels. 
G-hausu'l-'Azam of Jildn ! 

At night they reached (the bride's house). 

And all the propitious omens were observed ! 

And all the world collected there ! 
80 Ghaush'l-'Azam of Jilan ! 

Her father was well-to-do, 

He had no lack of goods and money, 

And he gave according his wealth. 
Ghausu'l-'Azam of Jilan ! 
85 The procession were enjoying themselves. 

And the boatmen seized the poles. 

And the boat went forward. 


Ghausu'l-'Azam of Jilan ! 
A storm of rain came on, 
90 And they could not recognize each other, 
And no resource was of any avail. 

Ghausu'l-'Azam of Jilan ! 
From within said the bride, 
" Why didst thou put me in the doli, (0 God), 
95 The marriage sheet is in my wallet, "f 
Ghausu'l-'Azam of Jilan ! 
" God, why was I born ! 
My bridegroom stands silent! 
His mother has not yet waved the water J (over me) !" 

* Acacia leucopMoea — Tte bridegroozQ in Hindd marriages miist cut 
off a brancli MinseM. 

■j- The marriage sieet is ttat by wMch. the bride and bridegroom are 
tied together at the wedding and is kept by the bride as long as she is a 
virgin; hence reference in the tale. The child-brides of India are of 
course vii-gins for years after their marriage. 

3; A ceremony, the bridegroom's mother has to wave water over the 
bride's head, and then driak it. 


100 Ghausu'l-'Azam of Jilan ! 

(Then) the whirlwinds blew there, 
The river broke into waves 
And the boat upset. 

Ghausu'l-'Azam of Jilan I 
105 And the boat sank deeply ; 

And the procession was drowned in the water : 
It was the order of God ! 

Ghausu'l-'Azam of Jilan ! 
Meanwhile the old woman was very happy, 
110 Until a stranger came and told her 
And explained what had passed. 
Ghausu'l-'Azam of Jilan ! 
The old woman had kept her mat spread,* 
As she was very anxious to see her son's wife. 
115 And she cried out at the power of God ! 
Ghausu'l-'Azam of Jilan ! 
The old woman came to the river: 
The old woman went to where the boat had sunk, 
And vowed a thousand vows ! 
120 Ghausu'l-'Azam of Jilan ! 

The old woman could neither eat nor drink. 
And invoked the saint with every breath. 
And wept and wailed day and night. 
Ghausu'l-'Azam of Jilan ! 
125 One day the saint went a-hunting 
And came across the river (to her) : 
" Why weepest so bitterly, mother ? " 

Ghausu'l-'Azam of Jilan ! 
"I am the helpless (mother) of an only son ; 
130 The miserable (mother) whose (son) hath been drown- 
The sinful (mother) that hath no other" 

Ghausu'l-^Azam of Jilan ! 
She prayed then to the saint : 

* For the bride and bridegroom to sit on when they rctm-n. 
VOL. ir.— 21 


And the waters of the river became disturbed, 
135 And the boat burst its chains ! 

Ghausu'l-'Azam of Jilan ! 
" Thou son of the great house of AM Salih,* 
Valiant and brave warrior !" 

And the saint showed his power by bringing forth 
the bride and bridegroom ! 
140 Ghausu'l-'Azam of Jilan ! 

Sounding the drums and timbrels. 
There was rejoicing in the city. 

For the saint had showed his power, by bringing 
forth the bride and bridegroom ! 
Ghausu'l-'Azam of Jilan ! 

* Said to have been tte name of 'Abdu'l-Qadii-'s father. 



[This is a most popular tale all over the country, and is known not only to tlie 
bards, but also to the women who live entirely at home. I have, however, 
been able to ascertain nothing satisfactory about it.] 

[The story of Jalali is that she was a Blacksmith's daughter, (Lohiri,) seized 
upon by a local king from whom Rode Shah or Soda spirited her away. 
Her home is given variously as PatnA (in ii, chap-book entitled Qissa 
Eodii Jalali), and somewhere in the Karnal or Multan Districts. About 
Bode Shah all I have been able to gather is that there is a tomb or 
shrine to him near Labor on the Amritsar Road, otherwise he is said to 
come from Multan, as a follower of 'Abdu'l-Qildir JJlani, in which case 
we must place him about 15th century at the earliest. All the legends 
agree in saying he came from Makk4, just as this one says tho Loh/lri 
was from Baghdad, but this must be sheer nonsense, as his uamo, Rode 
Shah, the Shaven Mendicant, is purely Indian, just as is that of her 
'caste.' The great feat and miracle attributed to Eode Sliiih is that of 
making the invaluable diXi grass of India green and sweet for ever ! ] 

[The language in which the legend is here given is well worth examination.] 


LoHARi Jalali ka sake. 

Lohari Jalali Shahr Baghdad men paida hiiu, aur Rode Qhah 
Faqir Makka meii paida hua. Rode Shah Faqir ko Lohan 
Jalali khwab men nazar pari, aur Rode Shah Faqir ko nsi waqt 
'ishq paida ho gaya. Aur Lohari Jalali ko Rode Shiili Faqir 
khwab men Shahr Baghdad men nazar para. 

Itni d'ekh Rode Shah Faqir ne Dnldnl lie saiiwar ; 
Hafch kujah, gal tasbih, baghalou bich Quran. 
B'ismi'llah karke Duldul chher die : raste meii mile 

Charon Yar. 
Chai-oii Yiir bolde Rode Shah se, karen sawal : 


5 " Kaunse mulk se tiwana ? kaunsi vilayat ko jan ?" 

" Makka Sharif se awana; Shahr Baghdad ko Jan." 

Itne kahke chal pare, aur raste meri ho gai rain. 

Rain ko dekhke Rode Sh^h hue be-chain. 

Rode Shah Faqir ne jangal ki ghas ukthi kari; ghason 
se kareri sawal : 
10 " Sawa hathi deo bistarS,,. phakar nun parbni namaz." 

Itni sunkar ghas boldi phakar se karen sawal ; 

" Hamare par bistara nahin, dekho koi thaur." 

Itni sun Rode Shah Faqir dil hue udas. 

Gandi ghas boldi, Rode Sh9,h se karen jaw§,b : 
16 " Dhai bhar,Hasrat, badh lo, bistar lo jamae." 

Itni snn Rode Shah Faqir ne ghaaon se karen saw9,l : 

" Aur ghas sab jal jaenge, tere se maregi khushbu. 

Gawwan chugen, dudh denge, aur duniya men rahega 
tera nam. 

Aisa nan^i.l ho chaliye bande, jaisi uanhi dub ! 
20 Aur ghas sab jal jaegi, hari rahegi dub I" 

Itni kahke Rode Shah Faqir chal para, aya mallah ke 
pas : 

" Lapke re mallah ke, sun meri ardas. 

Ik beri Allah nam ki phakar ko lakha de par." 

Ifcni sun mallah bolda ; " sun, phakar, meri bat ; 
25 Hukm hua LohaiT Jalali ka : tumhen kaise lakhave 
par ? " 

Itni sun phakar bolda; " sun, mallah, meri bat : 

Auron se lend^ paisha, phakar se le le do char : 

Ik beri Allah nam ki phakar ko lakha de par." 

" Je turn phakar aulia apon se langh jao par." 
SO Itni sun Rocle Shah Faqir ke tan men lag gai ag. 

Kishti ki be,i banae, soil ki bali lagao : 

B'ismi'Uah karke phakac baith gae, langh gae parle par. 

Apne dil men mallah sochta, " phakar nahin, koi 

Jtikar qadam darvesh ke pakar lie, shahji se karen sawal : 
35 " Main na janoiii turn aise aulia, chashmoii par lenda bithile. 

Koi aisi do'd mangiyo mera bera kar jaiyo par." 


Itui sun Rode Shall bolda, mallah se karen jawab : 
"Bahuta khatiyo, bahuta kamaiyo, thare khate mcii 

barkat ho liyo nah ! " 
Itni sun Rode Shah Paqir ki mallah hua udas. 

40 Itni kah Rode Shnh chal pare Shahr Baghdad ko jan : 
Lohari Jalali ko bar men deta ' alakh ' jagae. 
Itni sun Lohari Jalali ne Kamali bahin lie boldi : 
" Jaiye, bahin ladli, bhichha de pao." 
Lekar bhichha chal parij ai phakar ke p&s : 

45 "0 phakar, bhichha lo, khari Kamali tere pas." 

Itni sua Rode Shah Paqir ne Kamali se kareh jawab : 
"Ham ne bhichha kya karni ? Jalali kti, len didar/' 
Itni sun Kamali chal paii, ai Jalali ke pas : 
" Kala kala bhund sa, par raha sade khiy&l. 

50 Motion ki bhichha nahih lenda lenge tera didar ! " 
Itni sun Rode Shah Faqir Lohari se karen jawab : 
"Kala kala kis ko batauti ? kala hai buri bulao. 
Kala sir ke bal haih : yeh mardoh ke singar. 
Kali ankhon ki putli, mohe kul sansar. 

55 Kala Pachham ki badali, barse kul sansar. 

Itne kaloh ko marke, phir phakar se kariyo jawab \" 
Itni sun Jalali Kamali se kare jawab : 
" Jis phakar se main darun, wahi aya sade pas ! " 
Hath jor Jalali boldi, "sun, Kamali bahin, meri bat : 

60 Babal mere se kah de, * yeh phakar nahih, koi bad- 
ma'ash. ' " 
Itni sunkar chal pari, ^i babal de pas : 
Hath jor kah rahi, " sun, Babal, meri bat ; 
Phakar nahih koi maskhra, mange teri beti ka didar !"" 
Itni sunkar chal para, aya"beti ke pas : 

65 "Hukm, beti, de de, jo chahe, so hove." 

" Is phakar ko nikal do, dhake do do char." 

" Jaiye, phakar, hat ja : yeh hai Lohari ka farman.^' 

Itni sun bolda phakar, kare sawal : 

" Turtoh Makka se a gia, dekhan tera didar." 

70 Itni sunkar ghussa ho gai woh chanchal si nar. 
Ghar ke jallad lie bulwao, mangwae apne pas : 


" Is phakar ko pakar lo, mashkan deo aj. 

Ya tA kali do phakar ko ' hat ja,' aur nahifij tukre kar 
do chslr." 

Itni sun phakar bolda, aur Loharl se kare jawab : 
75 " In baton se na daruri ; liinga tera didar ! " 

Itni sun Lohari Jalall ne hukm dia^ charhao : 

" Jaldi maskan bandh lo, tukre kar do char. 

Itni tukre banae do^ aur kambal ke bandho pind." 

Itni sun jallad ne baha die talwar, 
80 Phakar bhi na bold^^ hukm hua Dargah. 

Char ch§,r ungal ke tukre kar die, lie samundar ko Jan. 

Jakar samundar ger dia aur machhlion ne badh lia mas. 

" Sara mas tum khae loj do nain deiyo chhoi-. 

Mujh ko piya milan ki as." 5ukm hfla Dargah se 
Khwaj Khizar darmij'an : 
85 " Is phakar ki deh sampftran kar do : is ko piya milan 
ki as." 

Hukm hua Dargah se sampuran ho gai deh. 

Jaladon se pahile chal para, aya Lohari ke bar : 

"Lohari Jalali, Allah ki piyari, phakar nun deiyo didar !" 

Boli Jalali, " kya kahe ? sun, Kamali, bat ! 
90 Kaisa phakar bolda is deodhi darmiyan ? " 

Dekh Kamali ro pari, ai bahin ke pas : 

" Bahin, phakar nahih, koi aulia, aur phakar bure bulae 

Jis phakar nun tu maria, oh phakar khara tere darbar! " 

Itni sun ghusse hui aur nain lie bhartar : 
95 " Ai phakar, tu na hata, tere tukre kar duhgi char \" 

" In baton se na daruh, lunga tera didar ! " 

" Sunkar a gaya, Jalali, tera bap." 

" Bap, tain is phakar ko mar do ; nahin, mai'un katara 
khae." ■ 

Itni sunkar bolda jhat us ka bap : 
100 " Jo kahi so karuh is ghari woh bat." 

Lohe ka tandur garwa de, aur lakron ki kar di anch. 

Bandh mashkan, ger de us tandur darmiyan. 

Tandur jhat garwa dia aur lakron ki kar di anoh. 

Surkh tandur ho gaya aur phakar se kare sawal : 

JALivLi, THE blacksmith's DAUGHTER. 167 

105 " Ja, be phakar, hat ja : nahirij jal bal ho jaega rakh ! " 

" Dhur Makka se a gaya len tera didar." 

Itni sunkar jal gai, tan man lag gai ag. 

Bandh mashkan ger dia us tandur darmiyan. 

Sartl shahr ro raha, Lohari se kare sawal : 
110 " Ai, Lohar:, tain ky^ kara, phakar dia marwae ?" 

Hukm hua Dargah se dhueii ko wat die charhae. 

Kajli Ban men so rahe Rode Shah Faqir. 

Lohari Jalali bolti, " Sun, Babal, meri bat ; 

Is sari rakh ko samundar men deiyo bahao. 
115 Ab is phakar ki chuk lie kaise lega didar ?" 

Itni sun kundi sonta boldi Lohari se kie jawab : 

" Tu kaisi nahih kar rahi ? phakar lega didar." 

Itni sunke boldi Lohari kari jawab : 

" Eakh thi baha di, ab tija diui karwae." 
120 Usi waqt Lohari ne degan de charhwae. 

Shahr men dhandhora de dia, aur faqir lie bulwae. 

Satranjiari bichha die, faqir baithe ae. 

Kundi sonta sochde rahe, na ae Rode Shah Faqir. 

Hukm hua Dargah se. Rode Shah ke khul gae ankh : 
125 " Turn, phakar, kya so rahe ? thara tija ho raha aj !" 

Itni sun Rode Shah chal pare, ae Lohari ke pas. 

Majlis lag rahi darbar men : a Rode Shah kare sawal : 

" De diyo, Lohari Jalali, Allah ki piyari, phakar nun de 
diddr !" 

Itni sunkar Lohari Jalali kare sawal : 
130 " Dekhiyo, phakar nahin, koi aulia : phakar bure bulae. 

Mera singar le ja, aur phakar nun de didar." 

Pahih singar Kamali nikal pari, ai phakar ke pas : 

" A, phakar, didar le, khari Jalali tere pas." 

Itni sunkar phakar bolda Jalali se kare sawal : 
135 " Je tu Mai Jalali hai, to tere chhere par barsiyo nur : 

Je tu phakar nuii thag rahi, teri ho ja ruh se be-ruh." 

Hukm hiia Dargah se, ho gai ruh se be-riih. 

Rondi patdi awandi, ai Jalali ke pas : 

"Bhali chahiye didar de : aur nahiii, ho jaegi ruh 


140 Dekh surat Jalali ro pari, natli bhajke a gai us phakar 
ke pas: 

"A, be phakar, didar le le, khari Jalali tere pas." 

" Yuii to didar na leun ; yeh hai phakar ka jaw^b. 

Mahil par apne charb ja, aar sir se sabi tar. 

Dena didar, Bibi, aur sifat karim tera jag man." 
145 Itni sunkar ro pari, kare pbakar ka sawal : 

" Aisi baten mat kabo ; rakbo parda turn ap." 

" In b^ton se na batun : ye pbakar ka sawal : 

Cbbaje upar khari bo, dekbe kul sansar." 

Itni sunkar cbarh gai wob cbatar si n&r. 
150 Eode Sb4b bolda, "suno, Sbabr ke log, 

Jalali cbarb gai mabil par, sir se sabi dia tar." 

Duniya ke log dekbde. Rode Duldul lie singar. 

Jbat sawar us Daldul par ap : 

" Surat teri babut bai aur tii cbatar si nar : 
155 Ham cbale Makka Sbarif ko, tii rabe abad ! " 

Itni sun Lobari ne upar se mari cbbal ; 

Jbatde se Duldul pakar lie, aur pbakar kare sawal : 

" Ya tu mujb ko le cbal ; nabin, kbS-kar marun kalar." 

Itni sun Rode Sbab Faqir Lobari se kare sawal : 
160 " Ham pbakar darvesb bain, tera bamara kya satb ?" 

" Cbitak, Pbakar, la cbala, ab jine ki kya as ? 

Ya cbalun tere satb; nabiii, kbakar marftn katar." 

Itni sun pbakar ne jbat le li apne satb. 

Lekar pbakar cbal pare, pari Iambi rab, 
165 Rab men pbakar jangal a gae, dere die lagae. 

Is jangal ke bicb men baitbe dono a. 

Jalali ke le &e Makka ke darmiyan. 


The Tale or Jalali, thb Blacksmith's Daughter. 

Jalali, tbe Blacksinitb's daugbter, was born in tbe City of 
Baghdad, and Rode Sbab tbe Faqir in Makka. Jalali, tbe 
Blacksmith's daugbter, appeared to Rode Sbab tbe Faqir 

•ulai-I, the blacksmith's daughter. 169 

in a dream and Rode SMh Faqir fell in love witli her at once. 
Likewise Rode SMh the Faqir appeared to Jalali, the Black- 
smith's daughter, in the City of Baghdad. 

Seeing this (dream) Rode Shah the Faqir mounted his 

(mule) Duldul,* 
His gourd in his hand, his beads round his neck, his 

Quran under his arm. 
Saying " Bi'smi'llah"f he spurred on Duldul: on the 

road he met the Four Friends. J 
Said the Four Friends to Rode Shah : 
5 " From what country comest thou ? To what land goest 

thou ? ■' 
" I am come from the Makkil the Holy and I go to 

So saying he went on, and the night came upon him on 

the road. 
Seeing the night Rode Shah became miserable. 
Rode Shah the Faqir took up the grass of the wilderness 

and said to the grass : 
10 " Make me a bed of a span in length, § for the faqir must 

Hearing this the grass said to the faqir ; 
" Thou canst not make thy bed on me, seek some other 

Hearing this Rode Shah the Faqir was grieved. 
Then said the dub grass || to Rode Shah the Faqir : 
15 "Take two and a half (mule) loads of me and spread 

thy bed," 

* Really the name of the mule of 'Ali : here merely a fine mule. 

f " In the Name of God :" the Musalman invocation on commencing 

X Aba Bakar, 'Umar, 'Usman and 'Ali : the " four friends" of 

§ A half bed used as a penance by faqirs on account of its extreme 

^1 KiU-a,, the cynodun dadylon or sacred grass of the Hindis : it ias 
a fn.'sh sweet smell. 


Hearing this Rode Shah the Faqir said to the grasses : 
" The other grasses shall be burnt up, but thou shalt 

give forth a sweet smell : 
And the cows shall eat thee and give milk and thy name 

shall live in the world. 
Let the servants (of God) be humble as the lowly dilb ! * 
20 The other grasses shall be burnt up, but green shall 

remain the dub ! " 
Saying this Rode Shah the Faqir went on and came to 

a boatman : 
".0 son of the boatmen, hear my prayer. 
See the faqlr across (the river) in a boat in the name 

of God." 
Hearing this said the boatman ; " Faqir, hear my words. 
25 I have the orders of Jalali the Blacksmith's daughter: 

I cannot see thee over." 
Hearing this said the faqir; " Boatman, hear my words: 
From others thou hast one paind,f take two or three 

from the faqir, 
And see the faqir over in a boat in the name of God." 
"If thou be a (true) faqir and saint take thyself 

30 Hearing this Rode Shah the Faqir's body was aflame 

(with wrath). 
Making a boat of his gourd and an oar of his staff, 
And saying " Bi'dmi'llah" the faqir sat in it and went 

Thought the boatman in his mind, " He is no faqlr, he 

is a saint?" 
He went and fell at the saint's feet and besought the 

saint : % 
35 " I knew not that thou wert so great a saint, or I would 

have served thee well.§ 

* Allusion to its low spreading character. 

t One-third anna or a. half penny nearly. 

+ Shdliji is one of the (.'xtravagant titles assiuned hy falcirs. 

§ Lit., sat thee on my eyes. 


So pray for me that my boat may safely cross over 
(into the next world)." 

Hearing this said Rode Shah to the boatman : 

" Labour much and earn much, but let not thy labour 
prosper thee 1 " 

Hearing these words of Rode Shah the Faqfr the boat- 
man became sorrowful. 
40 Saying this Rode Shiih went on to the city of Baghdad : 

And called ' alahW at the door of Jalali the Blacksmith's 

Hearing him Jalali the Blacksmith's daughter said to 
her sister Kamali : 

" Go, sweet sister, and give him alms." 

She went with the alms to the faqir : 
45 " Faqir, take the alms, Kamali stands beside thee." 

Hearing this said Rode Shah the Faqir to KanuMi: 

" I came not for alms. I came to see Jalali.'* 

Hearing this Kamali went to Jalali : 

" Black, black as a beetle, hath fallen in love with thee. 
50 He will not take the alms of pearls, he would see thee ! '' 

Hearing this Rode Shah the Faqir shouted to the Black- 
smith's daughter : 

" Who is she calling black ? blackness is a deep stain. 

Black is the hair of the head, the adornment of man. 

Black are the pupils of the eyes, beloved . of the whole 
55 Black are the clouds of the West, that water the whole 

Destroy these black things ere thou answer i\\e fnq'ir ! " 

Hearing this Jalali said to Kamali : 

"The fii<{ir I dreaded has come to us ! " 

With joined hands said Jalali, " Sister Kamali, hear my 
words : 
60 Go and tell my father, this is no faqir, but some scoun- 

* To say that heluidcome to see a p((7(W(iis/ii«r woman was, of course, 
to insult her grossly. 


Hearing this slie went to her father ; 

And said with joined hands ; "Father, hear my worcJs. 

He is no jaqk, but some jester and would see thy 

daughter ! " 
Hearing this he went to his daughter : 
65 "Give thy commands, my daughter: it shaR be as 

thou wilt." 
" Turn out this faqir, thrust him away." 
" Go, thou faqlr, go away : this is the commaad of the 

Blacksmith's daughter." 
Hearing this said tkefagh-: 

" I came walking from Makka to see ber (face)." 
70 Hearing this the silly woman became angry. 
She called the household executioner 1 
(And said) ; " Sieze this/ag«r and bind his arms behind 

Jlim at once. 
Either induce the faqir to go away, or cut him ta 

Hearing this said the faqir to the Blacksmith's daughter: 
75 " I fear not thy words; I will (assuredly) see thee !" 
Hearing this Jalili the Blacksmith's daughter gave orders 

to proceed : 
" Quickly bind his arms behind him and cut him to 

Cut him into- many pieces and tie up his body in a 

Hearing this the executioner flourished his swo?d, 
80 But the fagir said never a word, (as) it was an ordeF 

frora the Court (of God). 
He cut him into little bits and took tbem- to the 

Going to the river he threw them in and the fishes- 
divided the flesh. 
(Said the faqlr) "eat up all the flesh, bat leave the two 


* HiiidiXcTistoiiw 



jatAiA, the blacksitith's daughter. 173 

I would meet my beloved." An order went from the 

Court (of God) to Khwaja Khizar : * 
" Make whole the body of this faqir, (for) he would see 

his beloved." 
The order went from the Court (of God) and the body 

became whole. 
He went on before the executioners and came to the 

door of the Blacksmith's daughter : 
" Jalali, thou Blacksmith's daughter, beloved of God, 

show thyself to the faq'ir ! " 
Said Jalali, "what saith he ? KamS,li, hear my words ! 
What/agir is he that is talking in the doorway ? " 
Kamali went to see and came weeping to her sister : 
"Sister he is nofaqir, but some saint, and (that too) a 

powerful saint. 
Ihefaqtr that thou didst slay is the faqir (now) standing 

at thy door ! " 
Hearing this she was wroth and her eyes grew stern : 
" faqir, if thou dost not go, I will cut thee in pieces." 
" I fear not these words, (but) I will see thy (face) ! " 
" Hearing this, Jalali, hath thy father come."t 
" Father, slay this faqir, or I will stab myself to death 

with a dagger." 
Hearing this her father said quickly : 
100 '' I will do as thou sayest this moment." 

He made an iron oven and lighted wood within it. 
Binding his arms behind him he threw (the faqir) into it. 
Quickly he made the oven and lighted the wood. 
The oven became red-hot and the (Blacksmith's daugh- 
ter) said to the faqir : 
105 " Go, O Faqir, go away or be burnt to ashes !" 
"I came from far Makka to see thy (face)." 
Heai'ing this she tvas aflame (with wrath), and the fire 
(of wrath) caught her body and soul. 

* See Vol. I., p. 416, &c. 
f Jalali's father says this. 



Binding his arms behind him they threw him into the oven. 

All the city wept and said to the Blacksmith's daughter : 

110 " thou Blacksmith's daughter, what .art thou doing, 

slaying this faqir ? " 

It was the order of the Court (of God) and the smoke 

went up in circles.* 
And Rode Shah the Faqir slept in the Kajali forest.t 
Said JaBli, the Blacksmith's daughter j " Father, hear 

my words : 
Throw all these ashes into the river. { 
115 Now that we have finished this /agJr how shall he see 
(my face) ? " 
Hearing this his pestle and mortar§ said to the Black- 
smith's daughter : 
" How wilt thou deny (thy face) to the faqir ? " 
Hearing this said the Blacksmith's daughter : 
" The ashes have been sent afloat, now will I hold the 
funeral cei-3monies."|| 
120 And that very moment the Blacksmith's daughter put 
the cauldrons on (the fire). 
She sent a cryer through the City and called all the faqirs. 
She spread carpets and the/«g")'.s came and sat on them. 
The pestle and mortar began to grieve because Rode 

Shah Faqir came not. 
It was the order of the Court (of God) and Rode Shuh 
opened his eyes. 
125 " Why art thou sleeping, faq'/r ? They are holding thy 
funeral ceremonies to-day ! " 
Hearins: this Rode Shah went to the Blacksmith's 

The company were all assembled when Rode Shah came 
and said : 

* Through -which Rode Shah escaped. 

■f Brought in merely as a famous name : see Vol. I., p. 520. 
J Hindu custom. 

§ Kept hy faqirs for making hhaiig. 

II Tijd or noyam, the ceremonies on the third day after death held 
by JMusalmans. 


" Show (thy face) , Jalali, thou Blacksmith's daughter, 

beloved of God, to the faq'ir !" 
Heaviug this said Jalali the Blacksmith's daughter:* 
130 " Behold, this is no faqir, but some saint : and (that too) 

a powerful saint. 
Put on my clothes and show thyself to the faqir." 
Putting on the clothes Kamali went out to the faqir : 
" Come faqtr, behold me, Jalali standeth beside thee." 
Hearing this the foqir said to Jalali : 
135 " If thou be the Lady JaMli, then let thy face glow with 

light : 
But if thou art deceiving the faqh- may thy beauty 

It was the order of the Court (of God) and her beauty 

Weeping and wailing she went to Jalali : 
''If thou seek thy good show thyself (to him), or thy 

beauty will vanish. 
140 Seeing her Jalali wept and ran quickly to ihe faqir : 
" Come, Faqir, behold me, Jalali standeth by thee.'' 
" I will not see thee thus: this is thy faqir' s reply. 
Go upon the palace roof, take the veil from off thy 

Show thyself'. Lady, and let the world praise thee." 
145 Hearing this she wept and said to the faqir : 
" Say not such words ; keep my honor !" 
" I will not go back upon my words : this is the faqir's 

request : 
Stand on the roof and let the whole world see thee." 
Hearing this the wise woman went up (on to the roof). 
150 Said Rode Shah, "hear, ye people of the City, 

Jalali hath gone up on to the roof of her palace, and 

taken the veil from off her head." 
All the world was looking (at her) while Rode (Shah) 

saddled his (mule) Duldul. 

* To her sister. 


Quickly lie mounted him : 

(Said he) "great is thy beauty and thou art a wise 

woman : 
155 I go to Makka the Holy, do thou dwell (here) !" 

Hearing this the Blacksmith's daughter leapt down 

from above ; 
And quickly she seized "Duldul and said to the faqir : 
" Either take me with thee, or I stab myself to death 

with a dagger." 
Hearing this Rode Shah Faqir said to the Blacksmith's 

daughter : 
160 "I am a faqir and a saint, what connection can there be 

twixt me and thee ?" 
" Thou hast enchanted me, Faqir, and how can I live 

now (away from thee) ? 
Either I go with thee or stab myself to death with a 

Hearing this the faqir took her at once with him. 
The faqir took her, and they went a long road. 
165 On the road they arrived at a desert and made a halt. 
They both settled in that desert. 
And he (at last) took Jalali to Makka. 




NAEBATivii OF GhttlIm Muhammad BALACHiNi Mazaei, 

AND translated BY M. LONGWOETH DaMES, EsQ. 

['Abdu'lUh Sh&li belonged to a Sayyid family living at SamiD, a Village 
some miles south of DerA Ghazl Kban. He enjoyed a great reputation for 
sanctity, whicli is maintained by his family, now represented by a grand- 
son of the original 'Abdu'llah Shah. The story is chiefly remarkable for 
the introduction of the heroes of the very favorite Panjabi tale of Hir and 
Eanjhfi in the after-world. Kanjh& is represented as still following his 
original occupation of a buffalo-herdsman, and as supplying milk to the 

[The story of Hir and RanjhS, is of world-wide celebrity in the Panjab, and 
will be given in full later on in these volumes. Hir was the daughter of 
Chuchak, a Sy41 of Rangpur, in the MuzaSargarh District. Efinjhfl's 
true name was Didho ; he was by caste a E4ujh§, Jatt, and is known almost 
exclusively by his caste name, which also takes the diminutive forms 
Eanjhua, Rdnjhetu, and Ranjhetra. His father Manjd was a Chaudhri or 
Revenue Collector, and local magnate at Takht HazSra, in the Gujrfinwala 

[The Syals are of B^jput origin, and claim higher rank than the surrounding 
Jatt tribes, to whom they will not give their daughters in marriage, al- 
though they may marry Jatt women. Thus, though Hir and Eanjh^ were 
both Muharamadans, their love was illicit, and ended disasterously. The 
pride of the Syils is illastrated by another celebrated love story, " SfihibSn 
and Mirzii," which will also be given in full later on, the scene of which is 
at Khiwa near Jhang. It is even now an insult to a Syfil to mention 
either Hir or Sahiban, and no SySl will remain present, while either of 
these stories is being recited. They are, however, celebrated in the PanjAb 
as the types of constant lovers, much in the same way as Abelard and 
Heloise in Modem Earope, or as Laili and Majnun in Arabic, and Farhad and 
Shiriu in Persian story. Hir's tomb is about half a mile from the civil 
station of Jhang, and is marked on the survey map as " Mookurba Heer," 
which stands for " Maqbara-i-Hir," or Hir's monument. It is a brick build- 
ing, resembling in style the ordinary ilusalmSn tomb of the 16th century, 
with the exception that instead of being covered by a dome it is open to 
the sky. There are niches or windows on the four sides. That on 
the west is closed, while tho other three are open, the reason assigned 
VOL. II. — 23 


being that the ■wind should blow on Hlr from every direction except that 
of her home RangpAr, where she had been murdered. The tomb stands 
close to an old bed of the Chenfib, and it is related that at the time of 
HIr's death the river vi'as still iiowing in this old bed, and that Hir appeared 
in a vision to a merchant who was travelling past in a boat, telling him 
to build her tomb in this place, and to build it so that the rain of heaven 
should always fall on it. This was done after Htr's body had been placed 
in the tomb, but before it was closed Efinjha appeared, and, entering the 
the tomb alive, was buried with her. This is not in accordance with the 
poem, but ife the account given by Bhntt4 Tais, an old Jatt in charge of 
the tomb. A melA ov fair, of some local celebrity, is held at the tomb in the 
month of Mfigh (February). Htr and Ra.nib4 are commonly said to have 
flourished 700 or 81)0 years ago, bat others assign them to Akbar's time 
(16th century A.D.), and the architecture of the tomb is in accordance 
with this supposition]. 

[The first poem in their honour is said to have been composed by Namodar 
Patwari, of Jhang, but the most celebrated is the poem of Wdris Shdh, 
a native of Takht Hazara in Gujr&nwfilS, Ednjh&'s native place. It even 
now forms a favourite subject for local bards. Waris Sh^h is supposed to 
have flourished 150 to 200 years ago]. 

[It should be remembered that the letters printed in the following text as th 
and dh are pronounced in Balochi as the th respectively in ' breath' and 
' breathe']. 


'Abdu'llah SMh Saidh nishtaglia Samina. Eavari bitha hajja, 
sliutho jahaza -chayitha. Ravana ravana shuthaj jahaz oshtatha 
bitha. Jahaz mardah hila khutha, jahaz na bokhta. 

Samundai' khargha murgh-gale . nishtagheth. Guda jahaz- 
•wazha gwashta. " Banda en choshea bi, ki wasta HudhMSi 
wathi sara dath, azh jahaza er-khafith, baroth, hawan murghan 
bal dath ? Murgh bal girant, guda jahaza gwath man-khi,ith, 
jahaz tilhith." 'Abdu'llah Shaha gwashta, ''Ma,n dean wathi 
sara wasta Hudhaia." Er-khaptai azh jahaza, shutho hawan 
murgh bal dathaghant, murgh bal giptaghant ; gwath man- 
akhta, jahaz tilhitha. 

'Abdu'llah Shah Samundar pahnadha dighara rawan bitha. 
Jahe ki akhta, gindi gwameshani rand en. Zurtha-I hawan 
rand, zirana zirana shutha; baroth gindi duhoiie dukhaghen, 
gwameshani jhok en hamodh^. Suhr-saren zale nishtiyen. 
'Abdu'llah Shah ki nazi akhta, phadh-akhto hawan zS,l, gwash- 

'abdu'llah shah of samIn. 179 

ta-}, "B'ismi'llah 'Abdu'llah Shah Sammewala, biyaithe ! " 
Phol-khuthai ki, " Mai, tha khai e ? " Zala gwashta ki, " Man 
MM Hir an ; Mian lianjha go mehian en. Makhta tho khush 
bi nind, begahi, Mian Eanjha di khaith." Begaha gwamesh 
akhta pha jhoka, suhr-rishen marde phedhaghen. Phol-khutha 
'Abdu'llah Shaha ki, " Hawen mard kbai en ki phedhaghen 
gwameshani randa ? " Mai Hira gwashta ki, " B Mian Eanjha 
eh." An ki akhta 'Abdu'llah, Shah phadh-akhta. An marda 
gwashta, " B'ismi'llah, 'Abdu'llah Shah, biya durr sh'akhtaghe!" 
'Abdu'llah Shaha gwashta, " Mahaira, Mian Eanjha." Mian 
Eanjha ch'eshiya hal gipta. 'Abdu'llah Shah wathi hal thewa- 
gheh dathaghant. Mian Eanjha gwashta, " Thai hajj azh dargah^ 
qabul eh, man begaha shire barah phujainah ma Huzura." 

Guda mati shira phur khutho sar chakha zurtho, 'Abdu'llah 
Shah dasta gipt-i, gwashta-i, " Wa.thi ohhaman but." Chhamah 
butthaghanti. Guda gwashta Mian Eanjha, " Ni chhamah 
phat" Ni ki chhamah phatthaghanti ditha-i ki Eusulu'llah 
nishtagheh wathi takht sara. Eusulu'llah salam datha-i, hajj 
qabul bitha-i-. 

Gindi ki ya kumbhar Samin-nindokheh, ahhi chakha chyar- 
gist rupia chatia khapto bastha-ish. Guda Eusulu'llah phar- 
maintha ki, " Mian Eanjha thara. hukm eh ki 'Abdu'llah Shah 
wathi shahra rasain dai." Dar-khapto akhtaghant jhoka. 
Mian Eanjha gwashta ki, " Do rosh nind hamedha, shira bawar 
gwameshani, guda thara wathi handa rasainah." Do rosh 
nishta hamodha ; saimi rosha Mian Eanjha gwashta ki, " Ni 
dasta manah dai, guda chhamah but." Dast datho chham but- 
thaghant-i. Guda Mian Eanjha gwashta, " Ni main dasta bil 
dai, chhamah phat." Chhamah phati gindi ki man Samin 
Shahr lafa oshtathaghah. Jihana ditha ki 'Abdu'llah Shah 
akhta. Kumbhar akhta greana gwar 'Abdu'llah Shaha ki, 
"Philah handa Drakane logh duzah bhorentha, rand artho 
main logh pahnadha gwazenthaish ; 'Ni Sarkar gushith ki 
chyargist rupia chati phur khan dai.' Man be-gunah ah. 
Hudhai wasta manah chorain." 'Abdu'llah Shaha gwashta ki 
" E chati main chorainagh neh," ki huzfir dimana thai chakha 
basthiyeh. Baro phur khau dai." 



'Abdu'llah Shah Sayyid lived at Ramin. He started on a 
pilgrimage [to MeccaJ and went on board a ship. Going on 
he proceeded, when the ship stopped. The crew exerted 
themselves, but the ship did not move. 

A flock of birds were sitting on the seashore. The ship's 
master said : " Is there any such man here, who, for the sake of 
God, will risk his life* and alight from the ship, and go and 
make those birds fly away ? If the birds fly away the wind 
will reach the ship, and the ship will go on." 'Abdu'llah Shah 
said, " I will risk my life for God's sake." He alighted from 
the ship, and went and made the birds fly away, the wind 
reached the ship and the ship went on. 

'Abdu'Uah Shah (left alone) on the edge of the sea started 
off along the land. He came to a certain place, and there he 
saw tracks of buffaloes. He took up these tracks, and follow- 
ing and following them he went on and saw a smoke rising.f 
There was a buffaloes' grazing station (jholc) there. A red- 
headed woman was seated there. When 'Abdu'Uah Shah 
approached the woman rose and said, " In the name of God, 
'Abdu'Uah Shah of Samin, you are welcome ! " He asked her, 
saying, "Mother, who art thou ?" The woman said, "I am Hir; 
Mian Kanjha is with his buffaloes. For the present sit down 
and rest. In the evening Mian Eanjhl, also will come." In 
the evening the buffaloes returned to the station, and a red- 
bearded man came with them. 'Abdu'llah Shah asked (of Hir) 
" Who is this man that is coming in the track of the buffa- 
loes?" Hir replied, " This is Mian Ranjha." When he came 
'Abdu'Uah Shkh rose. The man said, " In the name of God, 
'Abdu'Uah Shah, you are welcome ! " 'Abdu'Uah Shah said, 
"All is well, Mian Ranjha." Ranjh^ asked him for his news. 
'Abdu'Uah Shah told him all that had happened to him. Ranjha 
said, " Thy pilgrimage is accepted at the (divine) threshold. 
In the evening I shall take some milk, and bring you into the 
presence (of the Prophet)." 

* Lit., give Ms head. f Lit, a smoke smoking. 

'abdu'llAh shah of samJn. 181 

Then having filled an earthen pot with milk and lifted it on 
to Lis head, he took 'Abdu'llah Shah by the hand, and said 
"Shut your eyes." He shut his eyes. Then Eanjha said, 
" Now, open your eyes." When he opened his eyes he saw the 
Apostle of God sitting on his throne. The Prophet saluted 
him, and his pilgrimage was accepted. 

There he saw a certain Kumhar (potter), an inhabitant of 
Samin, on whom (the Prophet's court) imposed a fine of eighty 
rupees. After this the Prophet gave this command: "Mian 
Kfinjha, thou art ordered to conduct 'Abdu'llah Shah back to 
his own town." They went out and returned to the station. 
Mian Ranjha said, " Stay here for two days, and drink my buf- 
faloes' milk. Then I will take thee to thy own place." For 
two days he stayed there : the third day Ranjha said, " Now 
give me your hand and then shut your eyes." He gave him 
his hand and shut his eyes. Then Ranjha said, " Now let go 
my hand, and open your eyes." He opened his eyes and 
found himself standing in the town of Samin. The whole 
world saw how 'Abdu'llah Shah came. The Kumhar came 
weeping to 'Abdu'llah Shah saying, " At such and such a place 
thieves have broken into the house of a certain carpenter. 
They brought the track and made it pass by the side of my 
house, and now the Government says, ' Pay up a fine of eighty 
rupees.' I am innocent, for God's sake get me off.'" 'Abdu- 
'llah Shah said, " It is not for me to get this fine remitted, for 
it was imposed upon thee in the court of the Prophet's Majesty. 
Go and pay it." 



[It is probably hopeless to find out who Eaja Jagdeo the Punw^r was in tho 
flesh, as the ancient Rajput tribe of the Pramara, Pariwar or Panwar, have 
so long lost all vestiges of royalty that nothing but vague tradition remains 
of their former grandeur. There is not a name in the legend among the 
several mentioned of Jagdeo's family that gives any clue to his identity. 
Dharanagari or Dhara, his home, is meant by the bard to be PSkpattan, 
but, I think, it is more probably a confused recollection of the real Dhara- 
nagar of the old Pramaras in the Vindhya mountains. The scene of his 
exploits with the demon is laid at DipalpAr, once an important place, bat 
now an obscure village in the Montgomery District, and affords no clue to 
chronology. The scene of his second exploit is laid in the modern city of 
Jaipur and referred to modern times.] 

[The legend is pure folklore of the ordinary sort, and what history crops up is, 
of course, confused and contradictory. The story of Jagdeo's birth is 
referred to the time of the Emperor Salim ShSh Siir, who flourished 1545- 
1554 A.D., and one of his exploits to the days of the great Jai Singh 
Sawdt, founder of JaipAr, who died in 1743 A.D.] 

[I have not thought it worth while to give the prnse portion of the legend in 
original, but much of the language of the verses is archaic] 

The Stoet of Raja Jaodeo Panwae of Dhaeanagaei. 
Tbere was once a Eaja of the Dwapar Jug* whose name was 
Udadit and who was a Panwar by caste. From him. was 
descended Raja Karan^ the Panwar. 

Now Raja Udadit had no son^ and one day, as he was out 
hunting, he chanced upon a faqir sitting in the wilds. The 
Raja got off his horse and paid his respects to the ■ holy man 
and made all his followers do the same. The faqir was much 
pleased at this and also at the Raja's humility in standing in 
his presence while he himself remained sitting, so he asked 
him what he wanted, and the Raja replied that he had no son. 
On this the /a g'M- stretched out his hand and gave him two 

* A random statement to give an air of antiquity to tlie legend. 


apples which he told him to give his wives, who would then 
bear him two sons, and the Raja did accordingly. 

About iive months after this Salim, the Emperor of DehlJ, 
demanded tribute to the extent of two and a half lakhs of 
rupees (250,000), but as the Raja could only pay one and a 
quarter Jahh he was detained in Delhi. When he had been 
there four months a bard was sent to congratulate him on the 
birth of Jagdeo, his eldest son, and four days after a Brahman 
was started off to congratulate him on the birth of a younger 
son, Randhaur. The Brahman outwalked the bard and reach- 
ed Dehli first, so the news of Randhaur's birth reached before 
that of Jagdeo's and Randhaur was recorded as the successor 
of Udadit by the Emperor. When the true facts were ex- 
plained to the Emperor he refused to alter the succession and 
so it came about that Randhaur was treated as the elder son. 

Now the Emperor had refused to receive the one and a 
quarter lalih offered by Udadit, as it was only half his demand, 
so the Raja still had this sum with him, and when he explained 
to the bard why it was he was detained in Dehli the bard 
explained to him that he had better spend what he had on an 
entertainment in honor of the birth of his two sons and see 
what would happen. Whereupon the Raja ordered an entertain- 
ment to the public on a scale never before seen even in Dehli 
and made all the people very happy. The Emperor and his 
wife, of course, heard of it and she persuaded her husband to 
forgive the Raja who had spent his all in delighting the 
Emperor's subjects. Next day when the Emperor was seated 
in his hall of audience he sent for Raja Udadit and he not only 
remitted all the revenue due from him, but gave him a dress 
of honor {khil'at) and let him go home free. 

Afterwards when the boys grew up Randhaur was appointed 
successor to the throne and all the people went to pay their 
respects, but when Jagdeo went to the audience he thrust his 
spear into the ground and went away, saying in his heart that 
he himself was the lawful heir. The ministers and courtiers 
.observed this and told Raja Udadit that Jagdeo was a strong 


man and had envy in his heart and would some day slay the! 
Eaja Eandhaur. Raja Udadit informed Jagdeo of what the 
people said, and Jagdeo, thereupon, resolved to leave his country 
and started off to seek his fortune with his horse and one 

As he wandered on he came to the country of RS.J& Kankhar 
and put up at a Brahman woman's house, who lived with her 
son next door to Raja Kankhar's palace. She was a widow 
and the Raja paid her five gold pieces* for accommodation for 
the night only. 

At that place a demon (deo) had been in the habit of coming 
at night and killing and eating three or four of the people, 
so the Raja had built a fort of a mile square for him to live 
in and into it he sent as a sop to the demon twelve loaves 
and some meat from his own table and one human victim 
from the city daily. This demon's name was Marha,t and his 
city of Marha still stands near Dipalpur J about 30 miles from 
Mungamri (Montgomery). While Raja Jagdeo was staying 
with the old woman the chief constable came to her to say 
that it was her son's turn to go as the victim next day, where- 
on she fell to weeping and said : — 

" Je mujh ho hoti sdr ohhor nagari uth jdti ; 
Kisi dharm vildyat haith jd, mushqat har hMti. 
Yehdh haiihan ji dahdio ; 
Jarmu put sapid, nir naim bhar dio. 
Ab M rat Itatdn afsos Tiardn : 
Is rat kd is nagari men kijuii ralidh 1 " 
" Had I my will I would leave this city. 
And go to some more favored land and earn my living. 
Here I bewail my life j 

I have a duteous son, for whom my eyes are filled with 

* Five TOoTiaj's, = 80 rupees. f la Panjabi, a corpse. 

J An ancient site in the Montgomery District and in former times 
an important city second only to Labor and Multan as late as tlic IGtli 
Century. It is not far from Pakpattan. 


t pass this night in sorrow : 
Ah, why do I stay this night in this city ? 
And while shb was still weeping the chief constable went 
his way, and seeing hei' in great distress Jagdeo's heart 
was moved with compassion, as he was a pure, chaste, 
earnest, austere and generous-'hearted* man, and he said to 
her ! — 

'' Nd ro, muganhur if sts main apnd desdn. 

Desdn Ndin Klvudde he, sobhd do jag men lesdn. 

Tumhdrd put chhordusdn ; Bajput bat sdcM kare! 

Sts desdn inain apnd, jo put tumlidrd nd mare." 

" Weep not, Brahmanl : I will give my head. 

I will give it in the Name of God and secure a good name 

in both worlds. 
1 will release thy son ; and EajpAts speak the truth ! 
I will give my head that thy son may not die." 
Saying this he lay down to sleep and the old woman was 
Content with the pledge. Meanwhile the chief constable came 
and said, " Give your son, mother." When Raja Jagdeo 
heard this he bethought him of his pledge and taking his sword 
in his hand went up to the chief constable and asked where 
the demon dwelt. The chief constable began thinking to 
himself who he could be, as he did not look like a Brahman or 
a servant, so he said to him : 

" Kis des led dliani ? kaun hai gdun jo thdrd ? 

Kis bdp led put ? haun hai ism, tumhdrd ? 

Kis des turn chale ? suno ih 'araz hamdrd ! 

Aj Teal thdrd dise. Woh dfdt halwant hai, ji : lakh hhun 

Me use." 
" What lord's son art thou ? where is thy house ? 
What father's son ? what is thy name ? 
Whither goest thou ? Hear a word from me ! 
Thou hast met thy fate to-day. The monster is very 
strong and has slain thousands." 

* 3ati, saii, hafA, pati, sakhi. 

t Mdganhdr, lit. beggar, used towards Brahman women when ad- 

VOL. II. — Si 


Keplied E&ja Jagdeo : 

"Kahe Bdo Jagdeo, kul sah fctni hosi. 
Maiddn para Bajput sUh de TtadM nd desi. 
Kyuii hat jhuti Icaho ?" 

Jagdeo kahe Kotwul ho, "tttm M lok thir M raho T" 
" Saitli Eaja Jagdeo, all are mortal. 
Once on the field of battle the Eajpiit never turna hiS 

Why dost speak terrifying (false) words V 
Saith Jagdeo to the chief constable, " will you people 
remain where yoti are ? " * 
Said the chief constable, " 1 will take him to the demon as 
he is willing to be destroyed, but as the people will accuse ine 
of offering up a stranger I will take witnesses with me." 
Lid sdth Jagdeo, pdnch sdt aur hulde. " 
Oae Bdsakf ke pds, jd Jehuld darwdza Ide. 
Bare dhani Panwdr, "Bdm Bdm" mukh se Tea'fe. 
Soch pid us log ko, Bajpiit ndhin hargiz dare. 
He took Jagdeo with him, calling four or five (others). 
He took him to the demon and opened the door. 
The brave lord, the Panwar, said adieuj with his lips. 
Thought the lookers on, a Kajpiit will never fear. 
Then the chief constable went to Raja Kankh^r and told him 
the news. 

Old pds Kankhdr kotwdl ik hat hatehdni .• 
" Ik dekhd Bajput, jdn us ki thi fdni. 
Us tumhdre nagar men achraj idt dekhi thi. 
Is Dwdpar Jug men Bajput dekhd sakM." 
Suni hdi Kankhdr dnkhoh se nir palatte. 
Old has farmosh hdl pat pat saite. 

Kankhdr kahe kotwdl ko, " tnmhdn hdf dge hyuh na hare ? 
Bakh leo Bajput ko, jo put Brahman kd mare." 
The chief constable went to Baja Kankhar and told the 
story : 

* i.e., will you not die too ? 

f For Bdkshasa, and so all througli this legend with the allied words 
Bdkas, Bdkchas, &c. 
I Bdm Bdm : the usual salutation on coming and going. 


"I have seen a Rajpiit, who puts no value on Ms life. 

I have seen a wondrous thing in thy city. 

I have seen a (truly) generous Rajpilst in this Dwapar- 


Hearing this Raj&. Kankhar's ©yes dropped tears, 
And being disturbed in his mind he tore off his hair. 
Said Rajp, Kankhar ta the chief constabJej " Why didst? 

thou n.ot say this before ?' 
Spare the Eajput and let the Brahntan's sou die." 
Said the chief constable :. 

"Ham barjo lahh war bat, us ik na. indni. 

Us sMsh dm' Bahb* Nam.; mard hi yeh M nishdni.. 

Soldh kaldh shaput hai, chaudah bidyd nidhdn. 

Surat sairat us hi, jp sundatr 'aqal jawdn." 

"1 tried a thousand persuasions,, he wouhi not listeni 

to one. 
He gave his head in the Name of God ;• this is the siga 

of a true man.. 
He has the sixteen (»good), qualities and knows the 

fourteen sciences. 
Beauteous is his form and beauteous his mind.'' 
And the chief constable said to the Eaja, " he was not out 
of his senses and fully understood the risk he was running, 
but he said he had given his pledge- in the name of God and 
■would not draw back."' 

Meanwhile, Raja Jagdeo was sitting inside the closed door,, 
and said to himself, it was well that he had given his head itt 
the name of God. 

Kid soeh Jagdeo daur darwdzd dyd : 
Die hath hi jkosM lor darwdzd dhdyd. 
Buhar dyd kot ton jo wdhg sher bddal gajeA. 
Beve fatah Khudsdwand, shabdsh log maetah sajeh. 
Jagdeo thought over it and ran towards the door :■ 
He pushed it with hia hand and tore down the- 

He came out of the Fort as doth a roaring lion., 

* Observe the Muhammadatt words fdrGod all through this legend 


God gave him the victory, and the people bent their 
heads in admiration. 
And coming suddenly out of the door the Eaja awaited the 
coming of the demon. 

Gai ghan do rdt tM, ivoh Bdleshas dyd. 
Chald dgdo ho Bdo Jagdeo huldyd : 
" Fuji "pair Fahwdr Tie do huth hamre chhaken. 
Lagne hath Faiiwdr Ice, tu taddh nam hamrd jajpeii." 
When two watches of the night had passed the demon 

When he came in front of him Eaja Jagdeo called out 

to him ; 
" Try the strength of thy hands and feet with the 

When the hands of the Panw§.r touch thee, thou wilt 
take his name."* 
When the demon heard this he said ; 

Bole ItdJechas, " hale shdhdsh ! Rajput pidre ! 
Jd, hakhsM thdri jdn ; jdo turn apne dwdre. 
Aise jodhe halt, Tcyun Icafhan maiddn men gaho ? 
Earn kahd ; turn samajh jd ; jo hdr hdr phir na kaho," 
Said the demon, " bravo, friend Eajpftt ! 
Go, save thy life ; go to thy own house. 
Why should so brave a warrior face this fatal field ? 
I have said it : do thou hearken ; I will not say it again 
and again." 
Beplied Raja Jadeo : 

Bole dhani Pahwdr, mukhoh ik sakhan d Ide; 
" Ik mdi ke put, ike turn goli jde ? " 
Kamar bandh ran hare, oh Bd/cchas, oh Jagde; 
Doveit sher jodhe lareh. 

Then out spake the bold Panwar with his lips : 
" Art thou thy mother's son or the child of some slave- 
girl ? " t 

* i.e., acknowledge his superiority. 

f Tte taunt liere is in the insinuation that he is illegitimate. 


Jagdeo and the demon girded their loins and entered 

the field of battle^ 
As two lion-like warriors fight. 
And as they fought God gave the victory to Raja Ja.gdeo. 
Ball jirdhu hdn sor hJiiij doheh lue. 
Pakar paclihdru deo dant dharni dliar due. 
Lio Nam Naranc/leur led to kini deo pukdr. 
Nhu. rat pdchhe rahe to pde fatak Pamvdr. 
The brave hero used the might of both his arms. 
He seized the demon and dashed him to the trembling 

The demon called out to him in the name of God.* 
It was after midnight that the Panwar obtained the 
When Eaja Jagdeo overthrew the demon and sat on hisbi'east, 
the demon began praising the RajS, and said to him : '' I was 
born in LanMf (Ceylon) and I noticed that my parents always 
prayed that I should be protected from a virtuous man. I 
used to laugh at them, as mankind is our food, and I could not 
understand why we should fear a man. When I grew up I 
left Lanka and have lived on human beings for the last fifteen 
years. Even at very sight of me they die and 1 devour them 
at leisure, but nevertheless my parents' fear of mankind has 
never left them." 

"Jo sund liai kanni, asdii ajj ankhin delchd. 
Desdh tudh soghdt jo sangrdmi uthd. 
JBalchsh men jdn, Jagde, Larik olihor Brij wasdwdh; 
Jit Khag Ami Singh doveh teri nagar padkdwdfi." 
" What I had heard with my ears I have to-day seen with 

my eyes. 
I will give thee presents if I escape from fighting thee. 
Grant me my life, Jagdeo, and I will leave Lanka and 
live in Brij, J 

* To spare his life. 

t The fabled home of the demons. 

X A holy land of the Hindijs and, of course, the very opposite of Lanka. 



And bring before thee both Jit Khag and Ami Singh."* 
And the demon said that Jit Khag had been given to his 
father by Sulaiman (Solomon) the Holy and that he had the 
power of scaring off the seventy hundred evils. " And in ad- 
dition to this I will give you Ami Singh Bir, and if you will 
spare my life, I will leave Lanka and go to Phalankaf and never 
come here again." But E4ja Jagdeo refused to spare his life. 
Kid afat ho zer, hath shamsher uthde. 
Mukh se japke Nam, tegh Rdsak ko wde. 
Afat kd sir ledld, do jahdn shdbdsh lakM. 
Bhdrdh dhani Pahwdr hai, Jcar halt mard Jftgdeo sahhi. 
Putting the demon under him, he took his sword in his 

Taking the (Holy) Name he brandished his sword over 

the demon. 
Cutting off the demon's head he won glory in both worlds. 
The bold Panwar of Dhara, the high-spirited Jagdeo, 
hath put on the garland of manhood. 

When Raja Jagdeo had cut off the demon's head he deter- 
mined to go back to his bed in the city, but Raja Kankhar had 
placed 15 soldiers and 5 guns at each gate from which a con- 
tinuous fire was kept up to keep off the demon. However Eija 
Jagdeo went on. 

Afat kd sir hut, xor Jagdeo dihhde. 

Ida hath ke Mch dast sajje se chde. 

Afat kd sir kalke jiwde dar par khard ; 

" Bud khol kiwdr ha, ham ghar Bdhman ke chald." 

Jagdeo showed his prowess and cut off the demon's 

He took it in his right hand. 
He cut off the head of the demon and stood at the city 


* The allusion here is to the very little understood suhjeot of the 
Birs or warrior godUngs, who seem in India to correspond to the Pahil- 
wdns of Persian fable. Their name is legion and they are worshipped 
as gods, the cult of any particular Bir being strictly local. 
, t Explained as another and a distant Lanka. 

tfite StOto dF EAiA JAGbtiOi 191 

'{And said) " Open the leaves of the gatej 1 WDbld go 
to the BrS.hman's house." 

And the RajS, said to the door-keepers i 

Char chh achM naMh hoti, hdthiwdn, gdrwdn-, 0rnvdn, 

darwdn. Wan kd lafs achhd naMA hotd. 
Four things are evil, elephant^driver, camel-driver, cart- 
driver, doorkeeper. Wan is a bad ending to a 
man^s name.* 

And then the Eajd said to the door-keepers i 
" Ai mdnas darwdn, tumhen dar Iculuf utdi'o ! 
Ai mdnas darwdn, hijd hai ehdld thdro^ 
Eamrd hahd man le, jo yeh bhalon M rit : 
Ham to Tchda Bajput haih, jo ttim se ralthwh prit" 

" O friend door-beepers, open the locks of the gate< 

friend door-keepers, what is your intention ? 
Hear my words^, as good men should : 

1 am a real Eajput that is your friend." 

" Open the doors and I will repay you the obligation." Brt 
said the door-keepers : 

" Ham hyd jdneh prit ? Kaun hai mdnas handd ? 

TTs te dio hhdg, ham tu Jeid mandd 1 

Bhdgdh se tun BdsaJcon, nd sMsh apnd did. 

Aahraj hud is Shahr men, jo turd ledm turn ne Md! " 

" What know we of friendship ? Who art thou ? 

Hast run away (from the demon), and done an evil thing ? 

Thou hast run from the demon and not given bim thy 

It is astonishing to this city that fhou shoiildest dty evil ! "" 
And said the door-keepers, " it is against our orders that vre 
should take you in." Then thought the Eaja in his mind thaft 

* This is a well-known bon-m6t thrown in for effect. The play is om 
the termination hdn and ttere is properly an answer — " Hdii, miharbdn :■ 
Jnst so, kind sir." Miharbdn, kind sir, having also this objectionable 
termination bdn (or wdn). 


he Ijad better tell them of his success, as their fear of the de- 
moa was so great. So he said to them ; 

" Jis dfat Ted Ichauf tumheh, hamen woh dfat mart 

Us se lid Tchos sang kmhdh do dhdri. 

Afat M sir kdt/ce, fo dyd dar pdr hhard. 

Bud Ich'ol Jiiwdr hd, ham cjhar Bdliman lie ehaldi'' 

"1 have slain the demon whom ye fear. 

I have taken his two-edged sword that he hadi 

I have cut off the demon's head, that stand at your' 

Open the leaves of the gate, I would go to the Brah- 
man's house." 
Said the door-teepers : 

" Khole woM hiwdr jo halkdri hove i 

Yd hholwdsi hiwdr, jord topdh dhove. 

Afat ha sir hdtid^ to bali tardn apnd karO. 

Bud hhol kiwdr hd, to hhi an andar waro.*' 

" Let him open the gates that is mighty : 

Or let him open the gates that hath the guns with him. 

If thou hast cut off the demon's head, show now thy 

Open the leaves of the gates (thyself) and enter." 
Raj^ Jagdeo perceived that they were mocking him, and 
being furiously angry and a man of miraculous power, he 
pushed often the door and overthrew the fifteen soldiers and the 
five guns together. 

Bahan phor^ jo tajek so rati uthe : 

Tore qufal zanjir, jo darhdne hulht. 

Darwdze die tor mor, Icar phhiche dhdre^ 

Jitne hdns pati he pdt, utne Panwdr ke akhare. 

DehJie log sarde ke, " net jdt pdt pucho hhalo : 

Dhdrd dhdni Pakwdr hdi, jo Marhd jhdg Jagde chalo." 

Throwing down all that were passing the night there. 
He broke the bolts and bars and slew the door-keepers. 
He broke open the gates and strewed about the pieces. 
The Panwar's battlefields were as many as the leaves of 
the bamboo. 


The people saw and said in admiration, " ask nor clan 

nor caste : 
He is Jagdeo the bold Pariwar of Dhara that hath slain 
the Demon." 
And all the people cried out that the demon had broken 
loose and burst into the city, so they took to flight. And the 
news reached Raja Kankhar who collected his forces, mounted 
all the guns on the Fort and entered it. But R§,ja Jagdeo 
went to the Brahman's house and lay down to sleep. Mean- 
while Eaja Kankhar's soldiers found the rampart of the Fort 
broken down and the demon lying dead with his head severed 
from the trunk and they told him of it. Admiring the bravery 
of the hero who could slay such a demon the Raja returned home. 
Pde fateh Pahwdr pichhdn hat dere dio. 
Sum bdt Kankhd}-, ust Ico turt mangdio. 
Kul amw hhaje sabhe, Kankhar kahe wazir ho, " Wahijawdn 

ahhi Idio." 
The Panwar gained the victory and went home. 
As soon as Kankhar heard of it he sent for him. 
He sent all his nobles and Kankhar said to hisjminister, 
" Bring the young man here at once." 

When Raja Kankhar' s officials came to Raja Jagdeo and. told 
him that the king had sent for him, he angrily cried out, "1 am 
not your servant. I will go to the king when it suits me, and 
that is to-morrow morning. Even then I will merely make over 
the demon's head and go back to my home." So then the 
Raja sent his minister to Jagdeo who said : 
" 'Aqil hare amir Mai Kanhhdr hulde : 
'Aqil hare amir melhar hid ko Ide." 
" The wise and noble Raja Kankhar calls thee : 
He hath sent all the wise and noble (of his people) to- 
gether (to thee)." 
And then he asked him his name and home : 

" Kis des led dhani? Khari hat turn hi Jcaho." 
Wazvr Jcahe Jagdeo Ico, " Tumhen sher ith" raho." 
" Of what land art Lord ? Tell me truly." 
VOL. II. — 25 


Said the minister to Jagdeo, " So lion-like a man must 
remain here." 
So Eaja Jagdeo bathed himself, put on golden sandals, took 
the demon's head in his hand and accompanied the minister to 
the Raja's palace. On the way the minister asked him to ex- 
plain fully who he was to the Raja. Presently they reached the 
king's presence and Raja Jagdeo said to him : 

" Udddit hd put huh, PirtM hd Bdjd. 

PdnchoH phar hathiydr, naMn main rdti hJtdjd." 

Bioh haohahri delce sab saldm majlis Ttare : 

Karikhdr Jagdeo ho jo dp hdth math dhare. 

" I am the son of Udadit, the Lord of the Earth. 
Wearing the five arms I did not run away in the night." 
As he came into the assembly all saluted him : 
Even Kankhar himself put his hand to his forehead for 
Then Raja .Jagdeo sat beside Raja Kankhar on the throne with 
the demon's head before him. 

Now Raja Kankhtir had long ago promised that whoever 
should kill the demon should have half his kingdom and his 
daughter Phulmade to wife, whatever his caste might be. So 
the king said to his minister that, as he had made the pro- 
mise, and as the person who had fulfilled the conditions was a 
RajpAt of high descent, a Hindii, and pious, devout, earnest 
and austere, there was nothing left to him but to carry it out 
at once. 

KhusM hue Kankhdr, hhvfia ik hat sundi : 

" Tainuh dold dewdt't." Shitdh Edje Mn% hurmdi, 

Hukm hdsil scire die. Kankhdr hahe wazir ho : " Jo nek 

kdm Sdhib hie ! " 
Pleased was Kankhar and said privately : 
" I will give thee my daughter." Quickly the Raja 
made the betrothal, 
, And gave all the necessary orders. Kankhar said to his 
minister : " How well hath God done ! " 
So Raja Kankhar married his daughter to Raja Jagdeo. 


About a month afterwards R^ja Jagdeo acquainted his wife 
with his intention of making a journey, and on her entreating 
him to take her with him he started off with her, taking also 
his servants, her maid, and the necessary following. 

Ik mahhie ha'd Bujd ne M aswdri, 
Ih Bdni Phulmdde, ndl ghuldm pidri. 
MajU majU paJiuncJihe ant de nagari bari, 
Mahilie Jagdeo ne Idwdr hhol andar hare. 

After a month the Raja started forth 
With Rani Phulmade and a trusty servant. 
At the end of each stage they came to a great city, 
And Jagdeo opening the gates of a palace went 

At Jaipur the Raja rented a house and rested there. After 
four days had passed the maid said that there was no more oil 
left for the lamps, so the Raja ordered her to go and buy some 
in the hazar. The maid went accordingly, but was refused at 
every shop, so she had to return without any oil, and when the 
Eija told her to light the lamp she said : 

*' Mukm naMn is des matd hoi diwd hale. 
Suni hdt Jai Singh usi Ico palear inangd le : 
Ghar mldm us M hare," ghuldm hake Jagdeo ko, "jo diwd 
mandar idle." 

"It is against the laws of this laud that any man light 

a lamp. 
As soon as Jai Singh hears of it he seizes (the delin- 
And sells his house," said the servant to Jagdeo, " who 

lights a lamp in his house." 

The fact was that Raja Jai Singh had strictly forbidden any 
one to keep a light in his house and allowed no lamp except in 
his own palace in all his territories. All that the people could 
tell Raja Jagdeo about it was that it was the Raja's order. 
So Kaja Jagdeo gave his servant five gold pieces {mohars) and 


told him to get some oilman to give him oil in return on the 
ground that they were travellers. 

Kahe Rao Jagdeo nafar Tco, " tel le do : 

Jo hoi hare gumdn usi ko pakar mangdo." 

Nafar hhol mihrdn dhare, nam l&ve jab tel kd, to woh 

haldtn teli hare. 
Said Raja Jagdeo to his servant, " bring oil ; 
If any refuse, seize and bring him here." 
The servant brought out the gold pieces, but when he 
mentioned the name of oil the oilman spake as be- 
Being refused the oil the servant went back, and when Raja 
Jagdeo demanded the oil he said, " hear what the oilman said : 
Kaun terd Jagdeo, jisi ne tel mangdyd ? 
Aisd hare gumdn hyuh Jai Singh te dyd ? 
Is Bdjd Jai Singh he jo Idhh hhde tukrd gde ! 
Jdiye kaheh Jagdeo ho jo yeh haldm teli kahe." 
Thori di bdt nafar ne hid pasdrd : 
Teli hare haldm, " kaun Jagdeo tumhdrd ? " 
Thar hatdr Jagdeo gid teli, teli mdrhe sdbhi tel Jagdeo lid. 
" Who is thy Jagdeo that desires oil ? 
Who is it that has come thus to mock Jai Sincfh ? 
This Raja Jai Singh whose gifts thousands enjoy ! 
Go and tell Jagdeo what the oilman saith." 
The servant magnified a small matter : 
The oilman had (i-eally) said, "who is thy Jagdeo?" 
Jagdeo took his dagger and went to the oilman, and 
slew him and took all his oil. 
When Rajl Jagdeo reached the oilman's house the latter 
remarked that a short time before a stupid fool had been at 
his house, and now that he had come in a rage, whereon the 
Raja slew him at once with his dagger, and as his wife began 
making a disturbance, he slew her too. He then took all the 
oil there was in the shop and lit up his house. 

Raja .Jai Singh heard in the morning that a man, calling him- 
self Raja .Jagdeo, had killed an oilman and his wife and had lit 
* i.e., refused to give it. 


up his house with their oil contrary to orders, but he took no 
notice of it at the time. 

Now Raja Jai Singh had a moon of his own* which he hung 
up in the sky to give Ught to his people and, of course, when 
Raja Jagdeo was in the city it was lighted up as usual, and this 
made him ask about it, and he learnt that it was an artificial 
moon made by Eaja Jai Singh. As soon as he learnt this he 
determined to play a practical joke, and found out whei'e the 
moon-makers lived, and sent his servant to fetch them in order 
to make him a moon like Jai Singh's. The moon-makers had 
heard of what had happened to the oilman for refusing oil, so 
they were afraid to refuse also, and accompanied the servant 
to Raja Jagdeo's house. When they arrived he asked them 
how much they wanted for a moon. They replied, whatever 
he wished to pay, so he gave them 500 golden pieces and order- 
ed a moon like Jai Singh's. 

Kahe Rao Jagdeo Icdrigar turt niangue, 

Bind tel he chdnd Rdjd pkarnalak charhde. 

SdbM Shahr ghauglid hare. 

Jai Singh kahe wazir ho, " isi waqt Siirij charhe!" 

Calling them quickly spake Raja Jagdeo to the moon- 
And had a Moon put up in the heavens (that bui'nt) with- 
out oil. 
All the City cried out at it, 

And Jai Singh said to his minister, " the Sun hath 
risen ! " 
As Boon as the moon-makers had raised up a second moon 
Raja Jai Singh heard of it and asked who had done such a 
thing. His officials told him that it was by the order of the man 
who had killed the oilman. " Very well," said Raja Jai Singh, 
"tomorrow morning we will test his strength," and he began col- 
lecting his army. Meanwhile Raja Jagdeo reflected that he 
was a mere traveller and had better pay his respects to Raja 

* This story is a most curious reference to the astronomical procli- 
Yifcies of Jai 8ingh Sawai, his scientific feats having in 150 years given 
rise to such pure folklore as this ! 


Jai Singh and depart. So next morning after bathing he put 
on his golden sandals and splendid raiment and went off to 
see Raja Jai Singh. It was the day of the Salona festival,* and 
before Raja Jagdeo arrived at Jai Singh's palace, Kanksili, the 
bard's wife,t had been to Raja Jai Singh to congratulate him 
on the day and receive her customary present., 

Surij ditii chdsh lldjd ne Id Kachahn : 

Pdnchon phar liathiydr Bdjd dyd hankdn. 

Blch Kachahri dehe sab saldm majlis hare : 

Jai Singh Bdjd Jagdeo ho jo dp hath math dhare. 

When the sun rose the Raja held his Court, 

Wearing his five arms bold Raja (Jagdeo) came there. 

He came into the assembly and all saluted him : 

Even Jai Singh put his hand to his forehead for Raja 


Then Raja Jagdeo went and sat beside Raja Jai Singh on the 

throne and all the nobles of the Court were silenced for awe 

of him and none durst ask him who he was or whence he 

came. Then up came Kankali,J the bard's wife and said. 

" Jab jdgo parbhdt pirtham Thdkur he dven; 

Karke mat danddwat hhat charni chit Idveh ; 

GaurA kare ashndn dhydn pujd kdr rdkheii ; 

Kathd bdrtd hot pat gitd gun hdcheh. 

' Jithd sahat ho ddn hai,' Bed pdt Pandit parhen. 

Puran svkah hab Idj ho, achal rdj jug jug M hareii." 

" When ye wake at dawn first go to the God (Thakur) ; 

Making the circuit, bend your hearts to prostration and 
obeisance ; 

Sing your hymns, bathe, meditate and worship ; 

Read your religious books and sing your hymns. 

'Give of your ability,' teach the Doctors from the 

* This account of the proceedings at the Rakhi festival of the 
E&jpats is worth noting. Salona is the last day of Sawan and falls 
about the 15th of August. 

f Bhdtni : this is the regular custom. 

J KankSili or Kankalini, means a witch or sorceress. 


It is tie prayer of the perfect poet that ye may rule for 
a,a^e upon age." 
Then Kankali, the bard's wife, went up to the Raja to bind on 
the rdlihi* and put a veil over her face. First she raised her 
right hand and put the tiled f on the forehead of Eaja Jagdeo 
and then with her left hand she put it on the forehead of Raj4 
Jai Singh. After this Kankali, the bard's wife, went away and 
so did Raja Jagdeo. 

When he had gone the nobles said to Raja Jai Singh " he 
seems to be some great Raja, but we do not know who he is. 
We are, however, much struck with the doings of the bard's 
wife. First she acted improperly in reciting the verses veiled, 
and then in putting the tika on the stranger's forehead with 
her right hand and on your Majesty's with the left." "When 
she comes again," said Raja Jai Singh, " we will ask her what 
she meant." 

In the afternoon, when the Raja again held an audience, 
Kankali, the bard's wife, came again to recite verses, but the 
Raja stopped her and demanded of her who it was on whose 
forehead she had placed the tiki first in the morning so impro- 
perly. To which she replied : — 

" Bhani Dhdrdh ku dhani, des pirtM jag jane : 
Dhani Dhdrdh kd dhani, des pirtM an mane. 
Main KanJedU kandali, sdf bat inulch se kahdn : 
Main Kankdli Icandali, dhdp sis gale Jcahdn." 
" Lord of the lordly Dhara, all the earth knows him : 
Lord of the lordly Dhara, all the earth acknowledges him. 
I, Kankali, am true and speak truth with my lips : 
I, Kankali, am true and veiled my face and spake." 
The Raja then asked her why she had veiled her face and 
marked the sti'anger first with the tika with her right hand 
and then himself with the left. "1 veiled myself before him," 
she replied, " because in him I saw a true man." Then said 

* A bracelet bound on the wrist to avert the evil-eye at this festival. 
Tod, Rdjasthdn, orig. ed., Vol. I., pp. 242 and 457, gives elaborate 
accounts of the ceremony. 

f The mark of royalty. 


the nobles, " she never veiled before us, so if she veiled before 
him because he is a true man she must take us all for women.'' 
Said -Raja Jai Singh to hex*, " what are the signs of a true 
man ? " Replied she, " purity, chastity, earnestness, austerity, 
generosity,* all these I saw in him." Tben said the Rajl, " yoa 
say you saw generosity in him, let us then test this first. Go 
and ask him for a present, and whatever you get I will give you 
eleven-fold hereafter." " Swear this with an oath of the 
Hindus," said she. Then said the Raja: — 

" Indar hat harani bach hdton tale nichar gale!" 
" By Indra I say, that if I go back on my word may I 
rot in the nether world ! " 
In the old days this oath was so powerful that he who fore- 
swore it was annihilated in the next world. So next morning 
Kankali, the bard's wife, went to Raja Jagdeo's house to beg. 
Said Rani Phulmade, " he is not at home, you will find him at 
the bathing place.'' Kankali went there and found Raja Jag- 
deo returning from bathing with his towel in his hand and his 
lotdf and telling his beads. Kankali went up to him and 
said : — 

" Ganpat Ganesh mangal hare 1 " 

Haja lagdeo ne kahd, "hulmii, mdnffanhdr ? " 
" May Ganesa, Lord of Hosts, bless thee." 

Said Raja Jagdeo, "thy will, thou beggar (of alms) ? " 
Said Kankali, " I am (the Angel of) Death and slay by 
chance or by disease." 

"Ik /chat charh mareh, ik sote nahm jagen. 

Ik dg dah mareh, ik dang hhii hhajen. 

Ik pdni dum inaren, ik sdun ghun ghajen. 

Har liidh marnd jdio nu ; suno, Bdjd, mdtd yun kahe, 

Sis kdt de hhat ko jo kirat jag men rahe." 

" One dieth in his bed, one sleepeth and waketh not. 
One dieth in the fire, one falleth by a serpent's bite. 

* See ante, p. 185. 

t A brass cup or pot used for drinking and bathing purposes by 


One is drowned in the water, one dieth bold and roaring. 
All must die in some wayj hear. Raja, thus saith the 

mother ; 
Give thy head to the bard's wife, if thou wouldst have 
a good name in the world," 
Said Kankali, " R^ja, thy head is the boon I crave." Said he, 
" My head is His that gave it me : thou cravest it — here it is." 
Jus pwan, ajas inaran hai, jus ke Mjiye kdvi. 
Kahe Baitdl, " suiu, Bikarmd* jo sufal hat hai dan." 
Goodness is life, evil is death, so do good works. 
Saith Baital, " hear, Bikarma, charity is the deed that 
Then said the Raja to the bard's wife, "cut off my head." 
But said she, " I am no murderess that I should cut off thy head 
in the bazar. Go to thy house and cover thy head with jewels 
that all may know it to be a Raja's and not a goat's head. 
Then take a platter in thy left hand and with thy right hand 
strike off thy head into it with thy dagger and then shall I 
know thee for a truly generous man. I take only freely given 
alms. I am no oppressor." The Raj^ went home and told bis 
wife Rani Phulmade of what the bard's wife had asked and 
what he had promised. Then said Rani Phulmade : — 
" Main to toi4 das huh, woh mdtd hhagwun. 
Jo Teuchh mdtd pita kahe, soi gal parwdn,'" 

" I am thy slave, she thy blessed mother. 

What thy father and mother say is incumbent on thee." 
Said the Raja, ''the head is His who gave it, not father's nor 
mother's." Then the Rani covered his head with jewels weep- 
ing, and when she had finished, the Raja called out to Kankall : 
"Here, thou beggar-woman, come and take thy alms," and 
Kankall presented herself. Whereon the Rajsl taking the platter 
in his left hand and his dagger in his right struck off his head 

* This is a characteristically confused allusion to the variant of this 
Very legend by which Bikarma (Vikramaditya) becomes possessed of 
Ujjayrni from the demon or ogre AgwA Baital. The story is told at 
length in Mrs. Postans' Ctitoh, 1839, pp. 20-22, and is alluded to in Panjdb 
-Notes and Queries, Vol. I., note 832. 

TOi, II. — 26 


and his body fell to the ground. Then spake K»nkali to 
PhAlmade :— 

"Main KanJcdli kandali Dei Dakhan se di. 
Sis deio Bahb Nam, mard k% phiri dohdi. 
Main, Karikdli handali, sdf hat mukh se Tcahndh. 
Turn, Rani Phulmdde, suhdg tumhdrd sufal rahdn." 

" I am the true Kank&li from the Southern Land. 

His giving his head in the Name of God is the deed of 
a true man. 

I, Kankali, am true, I speak truth with my lips. 

Eani PhAlmadej thou shalt live in prosperous wedlock.'' 
" Now let us pray to God (Khuda), for He will mysteriously 
restore thee to wedlock, and have a care that no fly touches 
his body." 

In the morning Kankali took the head in the platter and 
went with it to Eaja Jai Singh, to his hall of audience and de- 
manded eleven such heads. The head, however, was so covered 
with jewels that the Eaja thought it was merely a platter of 
jewels and offered her fifteen such, but Kankali took out the 
head in the hall of audience and said : — 

" Jas Tedran Jagdeo juh dhar jag meii dio : 

Jas Icdran Sari Chand hath pur jde vihdio : 

Jas kdran Bal Bain jib ltd lobh na Mno : 

Jas Icdran Jagdeo sis Kankali ko dino." 

" For honor came Jagdeo thus upon the earth : 
For honor Hari Chand sold himself (as a slave) : 
For honor Bal Bain* gave up worldly lusts : 
For honor Jagdeo gave his head to Kankali."t 
When he heard this, Eaja Jai Singh asked Kankali to wait 
awhile and went to his nine queens and asked them for their 
heads, but they refused, saying, " we came into the world to 
enjoy ourselves, not to give up our heads." Then he went to 
his seven sons who also refused, saying, "if this is what 

* Reference to the well-known classical legends of Hariscliandra and 
f i.e., for a good name. 


you want we will pack ourselves off at once." Then said 
Ka nkali : 

" Dharg hai Kdjd Jai Singh, jis dharvi wanjdio ! 
Dharg hai Rdjd Jai Singh, jis nam gawdio ! 
Dharg hai tore karan ho bich nds jab hot ! " 
" Cursed be Eaja Jai Singhj that went back on his word ! 
Cursed be Raja Jai Singh, that lost his (good) name ! 
Cursed be thou to be destroyed by thy own act ! " 
Saying this Kankall. returned to Eaja Jagdeo's house, where 
she joined the head to the body, and then she said to Rani 
Phulmade : " my daughter let us pray to God {Khudd) together, 
and if it be His will that you again enjoy wedlock the Raja will 
live." For she said : 

" Jab Khudd lei Kachahri led veld hotd hai, jab sawuU Tee 
sawdl lid veld hotd hai, aur us Kachahri men un hi 
do^d mustajdt hoe." 
" When it is the hour for God to hold his Court, then is 
the hour for the prayer of the suppliant, for then 
his prayer prevaileth in the Court (of God)." 
In the morning Kankali told R§,nl Phiilmade to see if God 
had heard their prayer, and when the R&ni went to awaken the 
Eaja he sat up and spake. And E^ni PhMmade gave heart-felfc 
thanks to God. 

No. XXX. 


[This poem is a sw&ng of the same description as those preyiously given, and is 
performed or sung in precisely the same way.] 

[The tale of Nala and Damayanti has been so often edited and translated from 
the Sanskrit that it needs no special explanation here, except to point oat 
that the present version closely follows — but in a vastly inferior fashion — 
the legend as related in the Mahdihdrata up to the point where Nala and 
Damayanti are driven into the forests. After this the bard wanders off in- 
to other stories and ends lamely and abruptly.] 

[The part played here by the gods as superior heroes under an abstract God — ■ 
mentioned under various names — just as ordinary mortals could be, points 
to the vast difference that really exists between the popular Hinduism of 
modern days and the religion of the authors of the Mah&blidrata, &o.] 

[According to the bards Eangfichfir the Brihman relates the tale as Vrihadasva 
does in the MaMbhdrata. 'Xhis EangAch^r has already turned up as the 
narrator in previous sw&ngs.] 

[There is a common modern story current in chap-books and very popular in 
the PanjAb called Nal Daman, based on the Ma.hdih&rata legend. These 
versions of Nal Daman are translation^ or renderings of a Persian work of 
the same name, which in its turn is an adaptation of a Sanskrit variant of 
the tale. An abstract of this tale will be useful here to be read with 
the Sanskrit and modern bardic versions.] 

[The Nal Daman story is as follows. EdjS Nal sees Daman in a dream and 
falls in love with her, and a similar dream comes to Daman. Her nurse, or 
duenna, attempts to disnade her from falling in love with Nal, and so does 
her father the King of Badar (Vidarbha) when he hears of it. A swan 
then carries the correspondence which ensues between Nal and Daman, 
and at last her father, finding it useless to separate them, has them married 
at his house. Nal takes her to his country and gambles away his property 
to his younger brother, who turns them both out into the deserts. In the 
deserts Nal loses his last covering in attempt to catch a bird for food, and 
is also unsuccessfnl in attempting to catch some fish. After this he loses 
Daman, and being driven mad by the bite of a serpent, wanders to the 
country of Eatbaran (Eituparna of Ayodhaya). Upon this there is a 
diligent search made by Brihmans, and Nal and Daman are finally united.] 

EAJA NAL. 205 

Swdng Raja Nal ha. 
Jagat jot Jwalamukhlj dharte tera dhy§.n ! 
Kirpa apni kijiyo ; karo chhand ka gy&n ! 

BhaWani, man ichlia bar paM ! 
Karo budh pargash, simarke Nal ka swS,rig banaAi. 
5 Hath jor adhin hovegij cliarnori sis niwaun. 

Main tumhari adbinj Matji ; man ichha bhar p§,uri. 

He Mata ri, main mfirakk h(in, mand 'aqal mujh ko hai 

Karo kirpa jag. Mat, saran main lenl tori. 

The Legend of Raja Nal. 
O Jwalamukbi,* light of the Earth, let me worship thee ! 
Grant me thy grace ; give me knowledge of verse ! 

Bhawanit fulfil my heart's desire ! 

Give me the light of wisdom, that worshipping thee I may 

sing the legend of Nal. 
With joined hands will I honor thee, laying my head 

at thy feet. 

1 am thy worshipper, Mother ; fulfil my heart's desire. 

mother, I am but a fool and little wisdom have I. 
Have mercy on me in the world, Mother, for I am thy 

* Any fire coming from the earth, or a volcano, supposed to represent 
the fire in which Sati the wife of Siva burnt herself. Here meant in a 
general way for Devi and brought in because of the celebrated fihriae to 
Jwalamukhi in the Kangrfi. District. 

t Meant for Devi as above. 


Main lia hAn saraiij bhiija turn pakaro mort. 
10 Kahte Balmukandj Mth tumhari hai dori ! 

Ari Sarad Maharanij 
Tft hai Char Jtg men jani, 
Jis ke baithi kanth 
Bahisht ki us se nishani. 
15 '' Man ki dugdh^ tyag de ; suno hamari bat. 
Is chinta ko dur kar : kya.soche din rS,t ? 
Dakhi main jag men dekhi SEiri. 

Nal Eaja par bipat pari ; main tujh se sunaiih^ piyari ? 
Hain sath ghora aur hathi, ho gai sab se tayyari. 

I am thy servant, do thou lead me by the arm. 
10 Saith Balmukand,* my honort is in thy hand ! 
Queen S§.rad,J 

Known throughout the Four Ages ! 
To whose throat thou comest 
Hath the signs of Heaven. 
15 " Put away the sorrows of thy heart ; hear my words. 
Put away these griefs afar : why dost grieve day and 

night ? 
Throughout this world have I seen grief. 
On Eajd Nal there fell great sorrow, as I will tell thee, 

Horses and elephants had he and gave up all, but 

* Balmukand is evidently tere the Gnrfl or spiritual adviser of Jud- 
islitar and represents the sage Vrihadasva, who repeats the story of 
Naia to TudMshthira to soothe his grief in the orthodox legend of the 
Mahdhhdraia. f Lit., rope. . 

X The Goddess of Learning: see Vol. T., p. 122. 

I Balmukand, or Vrihadasva, nowaddressesthegrief-strieken monarch 
Judishtar, or Tudhishthira. 

bajA nal. 207 

20 Tere sang to char bir, jinheii Jaraaandh se mare. 

Ai Eajaji, Nal Raja Maharaj dharm ka karnehara. 

Lia jfte men jit, raj se bahar nikala : 

Gia banon ke bich, tyagke sab parwara. 

Damwanti thi s^th, biia phir us se niy^ra ! " 
25 " Suno Bipr Gurdeoji, main sab lia bichar. 

Kaho bat Nal Bhup ki, munh se karo bistar." 

" Suno, man ab cHt lake. 

KaMn Nal Raja ki bitbS,, dukM hM ban men jftke. 

Damwanti thi sang, kahdn tum ko chit lake. 

20 Thou hast four brothers* that slew such men as Jar^- 

Raja, the great lord Raja Nal obeyed the law. 

He was beaten in a gambling match and driven from his 

And went into the forests away from his household. 
Damwanti was with him and then he wa3 separated 
from her \" 

25 " Hear, Brahman Guril, I have considered all they say. 
Tell the story of King Nal, giving the details with thy 

" Hearken with heart and soul. 

1 tell the sad story of Raja Nal and the sorrow he suffered 

in the forests. 
Damwanti was with him as I tell thee with all my 

* viz., Aritma, BMma, Nakula, and Sahadeva, who with Tudhish- 
thira are the heroes of the Mahdbhdrata. 
t Killed in combat by Bhima according to the well-known legend. 


30 KyAii socho din rkt ? kahun turn ko samjhake. 
Khelo chaupur sar sat kl bflji lake. 
Yeh chaupur k4 khel, dar pansa cMt Mke." 

Pahili SahhL 
" NikBd Des ke bicli men Bir Sen ik IbMp. 
Ta ke ghar Nal putr hai kamdeo ka rAp : 
35 Kamdeo ka rup biraje, adh-budh sobha p§.e. 

Chaupur khel bahot se jane, rath bidhyEl charai. 
Sobha kahilri kahan tak ? mu par kahi na jae. 
Nal Raja sa hua, na hog§,, Tin Lok ke mahin ! " 
Ai Eajaji, sau Raja ke blch mano koi chand-raje : 

30 Why dost grieve day and night ? I tell thee, admonish- 
ing thee. 
Play at chaupur* with a pure heart. 
This is the way to play chaupur, throwing the dice 
with care." 

First Maid.f 

" In the country of NikhadJ one Bir Sen§ is king. 

In his house is a son Nal as beautiful as Kamdeo :|| 

35 Adorned with the beauty of Kamdeo and innumerable 

Very great is his skill at chaupur^ and in the art of war. 
How far shall I speak of his virtues ? They cannot be 

fully told. 
A Raja like Nal has never been, nor will be, in the Three 

Worlds ! 
Raja, he was like a majestic moon among a hundred 

Rajas : 

* See Tol. I., pp. 243-245. This is advice to TudMshtliira. Both he and 
Nala came by all their sorrows through inordinate gambling, 
f These maids are attendants on Tudhishthira. 
X i-e., Nishadha, probably the modem Bbil country. 
§ Vira Sena, the father of Nala. 
II i.e., Kama, the God of Love. 
Tf His skill in gambling is always reckoned among Nala's virtues ! 

EAJA ^fAL. 209 

40 Sflr-birj balwant, sher jtin ran men gaje. 

Parha Bed Pur^n, sat ka pasanMra : 

Raja Indai- saman SabM ke bich niMra." 
Dusrl SakM. 

" Kis Raja, ke bagh men ho raid 'ajab bahar ? 

Am, anjir, angur, sab nimbdj aeA, anar, 
45 Bagh men khil rahl khftb chambeli ! 

Marwa mohan, Madan pMl, aur khil rahi 'ajab chambeli. 

Hans roz chugne dve tahdh mil mil dara keli : 

Roz bagh men sair kare Rani aur sang saheli. 

Kis bagh men bans chugne ko 4e ? 
50 Lie Rao ne dekh turt pakaran ko dhave. 

Dene moti ger bans jab chugne lage, 

Lia bans ik pakar, aur bans sab bhage." 

40 A hero and a warrior, roaring as a lion in the field of 
He had read the Vedas and Purdnas and -was an 

encourager of virtue : 
Looking like Raja Indar in the midst of his Court."* 

Second Maid. 
" What RSja's is the garden that blooms so beautifully ? 
Mangoes, grapes, figs, limes, apples, pomegranates, 
45 And jasmines are in full bloom in the garden. 

Sweet marjoram and Cupid's flower and lovely jasmines 

are blooming. 
Swans come daily in flocks together, where 
Daily the Rani wanders in it with her maids. 
Whose is the garden where the swans have come to feed ? 
50 The Raja has seen them and ordered their immediate 
The pearls are thrown before the swans and they have 

begun to feed,t 
(Lo !) one swan is caught and the rest have flown away." 

* Indar Sabha, or Indra's Ooui-t, is the conventional expression for 
all that is beautiful and lovely. f See Vol. II., pp. 88-89. 

VOL, II. — 27 



" Eaja, nS, m§,riye, bans hamara nam. 

Dekhafc main chhote lagen, bare sanwar le k^. 
&5 Bare sanwar le kam, aur, Ji, s^ch bat batlaiin. 

Damwanti ik R4ni ; kahiye, turn ko us se milkfiia, 

Jaldi mujh ko chhopo, Raj% as Rani pe jlun. 

Tujb bin nahin aur ko byahe', aisi bat sunafln. 

Ai Rajaji, Tin Lok ke bich nahin koi aisi Rani. 
60 Chale bans ki chk\ j kahe mukb imrat bani; 

Mirg naini ; madh bbari ; chandar man makh. ki joti ; 

Na Indrasan bich Nkg kanyan ki joti I " 
Bdjd NaL 

" Main tujb ko marun nahin, man men dhar le dhir. 

Sun, re hansa baware > kyuri hota dilgir t 

" R&ja, slay me not, for swan is my name. 
In form I am small, but I can do thee great service. 
55 Great sei*vice can I do, and. Sir, I will tell thee a true 
There is a Rani Damwanti ; say, and I will join yora 

Quickly let me go, Retj^, that I may go to the Rani. 
I will tell her to marry none but thee. 
Raja, within the Three Worlds there is no snch Edni. 
60 Her gait as a swan's, sweet words speaks she with her 
lips ; 
Eyes as an antelope's, her youth in its prime ; her face 

bright as the moon ; 
No Nag's daughter in Indra's Court bright as she ! "f 

Rdjd Nal, 
" I will not slay thee, take courage in thy heart. 
Hear, foolish swan ; why art sad ? 

* The story of Nala now begins by tie captured swan addressing 
tim after being caught, as related by the maid. 

f A confused allusion here to .the Apsarases or nymphs of Indra's 
hearen. Indrasan = Indar-sabha : c.f. line 42 and for a note on the 
Nags or Nagas see Vol. I., p. 414, &c. 

EAJA NAL. ' 211 

65 Kyun hota dilgir, piy&re ? Us kk bhed bata de. 

Jis Eaje ka hai woh bett, us ka dai-shan dikM de. 

SobM kare bari mukh set} ; us ka n^m bata de. 

BbUluii nabii ahsan, bans re, jo tu mujbe mila de. 

Hans re, ja piyari ke p^s, mer^ sab hU sunao. 
70 Damwanti ke p^s aj bam ko le jao. 

Tain sab barnan karl^ sunat jiiii-a gbabaraya. 

Dijiye darshan dikhae ; tujbe yeh hi samjhaya." 

" Eaja Deo Nikadb men Bbim nam bakbiyat ; 

Surbir, dharmatma, Damwanti k§, tat. 
V5 Bat main kab lag kar(in bakhiyani ? 

Us piyari ke badan bich men bharkar toll jawanf. 

65 Why art sad, my friend ? Tell me the reason. 
Show me that Raja's daughter. 
Thou hast praised her greatly with thy lips ; tell me her 

I will not forget thy kindness, O swan, if thou bring 

me to her. 
O swan, go to my love and tell her of me. 
70 Take me to-day to Damwanti. 

Thou hast told me all, and hearing it my life has be- 
come restless. 
Show her to me : thus I conjure thee.*" 

" In the land of Nikadht there is a Eaja named Bhim, J 
Hero and sage is he and father of Damwanti. 
75 How long shall I sing her praises in words ? 
In that loveling's body doth youth blaze forth. 

* The inconsequence of this speech is carried on throughout the 
poem and is characteristic of it ; due, no doubt, to the story being so 
well known to the audience. 

t Should be Vidarbha, the modem Birar. 

J Bhima of Vidarbha, father of Damayanti ; not to be confounded 
with Bhima the Pandava. 


Us ko chahe rakhe deotS., dharmr^je gyani ! 
Chand kiran se joti, EanI aisi rup dJwanl. 
Eajaji, sundar murat, bani Wch mahilon ke soM, 
80 Hans gun, mukh chand, rikM jan man ko mohi : 
Deo, dait, bhupal, nahiii ghar aisi nari ! 
Na main kanon suni, na dAji main nihari." 

Bdja Nal. 
" Are bans, wahan le chalo, jahan hai sundar nar. 
Urkar cLHn men ja milun, nahin pankh die Kartar !" 
85 Hans, urke abhi jao, 

Khabar piyari ke turn lao. 

It is meet that some god wise as Dharmr^j* should 
wed her ! 

The beauty of the Princess is bright as the beams of 
the moon. 

Sir Eaja, beautiful of form she has become the orna- 
ment of the palace. 
80 Qualities of the swan, face as the moon, charms to 
conquer sages ! 

In no home of god, or Titan, or king is such a maid ! 

Nor have mine ears heard, nor mine eyes seen a second 
to her." 

Raja Nal. 

" swan, take me whither is this beauteous maid. 
Had Godt given me wings I would fly to her in a 


85 Swan, fly off at once 

And bring me news of my love. 

* i.e., Tama. 
' t Observe tlie vast difference made here thrnughoiit between ' God' 
as represented by saah. words as Kartdr, Kartd, &c., in tMs poem and 
the ' gods' of mythology as represented by deo, deotd, &c., and how the 
two expressions are used concurrently. This poem is a valuable lesson 
in the actual religion of the every day Hindis. 

EAJA NAL. 213 

Zara mat der ab l&o ; 
Us se jake yeh samjhao : 
Woh sundar mujh se, piyarl, 
90 Basar gai sudh sab m^ri. 

Piyala zahar ka piun : 
Bina piyari naMn jiui. 
" Us piyari ke rflp ka kab lag kareri bakhani ? 
Rikhi, muni aur deota dekh digi hain dhyani ! 
95 Kaiiwal mukh chandar biraje; 

Sab sakhion ke bich nar beti waki saje ; 
Gal motion ke mal ; nak nak besar sohe ; 
Sbish phM sab dekh, sab man ko mohe ; 
Bbichhwe aur pazeb jano r&nbandi gakna ; 
100 Dekbat sab base hue ; bane jiin mirg ke naina !" 

Make no delay 

And go and tell her this : 

That I love her beauty 

90 And have lost my wits (for her). 

I will drink a cup of poison 

Rather than live without my love. 


" How long shall I praise the loveling's beauty ? 

Prophets, sages and gods have looked on it and lost 

their (power of) devotion ! 

■ 95 Her lotus* face glorious as the moon : 

An ornament amidst all her maids : 

Garland o£ pearls round her neck ; lovely rings in each 

nostril ; 

Flowers on her head captivating the hearts of all who 

see her ; 

Anklets and toe-rings and jewels on her forehead ; 

100 All who see her are ravished ; eyes as of antelopes !" 

* Conventional metaphor for beauty and auspiciouaness applied 
to feet, eyes, face, &c. 


Mjd Nal. 
" Are hanSj jao, tumhen main to di§, uiae. 
Hath jor turn se kahdn, milo dar men jae. 
Abhl Bedarbhain-nagar menjao: 
Us piyari ke pas jaeke mera hal batao, 
105 Hae-b^e-kar pr^n tajto ; nahin mat na der lagS,o. 
Jo tumbara bas cbale, bans re, pas mere le ao/* 

Hans ne lie ndari : 
Gia jaban baigi piyari. 
" Na nindra, nabin bbukb, 
110 Socb mujb ko bai bbari." 

" Sun, Eani, is jagat men bor na turn si nari : 
Mulk mulk men bam pbiren sab dekb^ sansar. 

Raja Nal. 
" swan, go, for I let tbee fly. 
Witb joined bands I tell tbee to join tby flock. 
Go now to tbe City of Bedarbbain* 
And go to my love and tell ber of me. 
105 My life goes out in sigbs ; make tbou no delay. 
If it be in tby power, swan, bring ber to me." 
Tbe swan flew away 
And went to wbere tbe leveling was. 
" Witbout sleep and without food," (said he) 
110 " Great is my anxiety." 

" Hear, Rani, there is no maid like tbee in the world : 
And I have wandered from land to land and seen all the 

» i.e., Vidarbha. t To Damayantl. 

EAJA NAL. 215 

Jagat men aur nahin Rani aisi. 

Indar Lok ki nar Urbasi so nahin hai teri jaisi ! 
115 Chand Kiran R^ja ki sflrat na man men bhai. 

Nal Rdja s£k rAp kisi se main jag men dekha nahin. 

Ai Raniji, is duniya ke bich sabhi pe joban aya; 

Aur kisi kS, rup mere man ko nahin bhaya. 

Tera jaisa rftp aj Nal iipar chhaya : 
120 Us ko le to biyahe, tumhen main yeh bar sunaya." 

Rant Damwanti. 

" Sun Rajl ke rflp ko dil to gia le ie ; 

Bira agin ut pat hiA man mere ke m^hin, 

Hans, ab sunke bachan tumhtlre. 

Kaun des ka Raja Nal hai ? Sachi bat bata, re ! 

There is no such Rani in the world (as thou). 
Not even Urbasi* in Indra's land is such as thou ! 

115 Raja Chand Kiran'st beauty did not please me. 

But I have seen no beauty in the world like Raja Nal's. 

O Rani, all have youth in this world, 

But no other's beauty hath pleased my heart. 

Nal's beauty is as thine, 

120 So do thou marry him, I tell thee." 

H&ru Damwanti. 

" Hearing of the Raja's beauty my heart is ravished ; 
The fire of separation (from my love) is ablaze in my 

swan, from hearing thy words. 
In what land is Raja Nal ? tell me true words ! 

* Urrasi, a celebrated nymph at Indra's Court, here called by its 
classical name of Indraloka. 

t Confused allusion to tte legend of Raja Chandarblian, (see ante, 
p. 78fE.) and perhaps to that of Satyabhama, wife of Krishna and mother 
of Chandrabhana, who accompanied her husband to the Indraloka on 
the occasion of his steaUng the pdrijdta tree. 


125 Tain ne aj bira ki phansl die gale men, piy^re ! 

Ab to der kare mat, kaaaa, Nal Raja pe ja, re ! 

Hans re, us Raja pe jaiye, ^araz kabiye yeh meri ; 

Janam janam yeh bat kabhi bhulim nahin teri. 

Yeh ht bat turn kaho pas RajS, ke j&e : 
130 ' Tujhe suembar bich baregi Rani ai.' " 


" Sundar des Nikadh hai ; Bir Sen nirp nam : 

Surbir bal m§.hin sab ke sare kam : 

Sab ke sare Mm j putr us ka Nal RSja. 

Sundar raj samaj ; bajen chhattis baja. 
135 Sir par mukat birij, gale mo tin ki mala: 

125 Thou hast placed the noose of separation round my neck 
to-day, my beloved (swan) ! 
Make no delay now, my swan, and oh, go to R^j4 Nal ! 
swan, go to the Raja and tell him this my say. 
And I will never forget the obligation to thee through 

all my births.* 
Do thou go to the Raja and tell him this : 
130 ' The Rani will choosef thee in the midst of her 
swayamvara' "% 

" Lovely is the land of Nikadh ; Bir Sen is the king's 

A warrior whose might is at the service of all : 
At the service of all ; Raj^ Nal is his son. 
Lovely is his kingdom where the 36 kinds of music are 
played. § 
135 A glorious crown on his head, a garland of pearls round 
his neck : 

* Allusion to the doctrine of the transmigration of souls. 
"I" Lit,, wed. 

J The ancient custom of public choice of a husband constantly 
alluded to in legends. 

§ Conventional expression : see Vol. I., p. 176. 

UaSa nal. 2lf 

Abhiikhan singar, sts par surkh dushala, 
Kamriip autar, kahan lag upma gkdh ? 
Na aisa kol bhup, fcujhe, Rani, samjhaAn.- 

JRani Damwanii. 

"Are hanSj jaldi jao, zara na lao der. 
140 Nal RS,ja ka nam sun lie^ bira ne gher." 


" Gher bira ne lie, piyare. 
Khabar jaldi se ja la, re ! 
Barun Nal Rao ko, hansa : 
Nahin is men kuchh sansa ! 
145 Suni ta'rif maiii, piyari, 

Milan amblakh bai mari \" 

Jewels and ornaments and red kerchief over bis head : 
An incarnation of KS.m'rup* is he : how far shall I sing' 

his praises ? 
There is no such king (elsewhere) I tell thee. Rani." 

Rant Damwanti. 

" swan, go qitrickly and delay not ai; all. 
140 The hearing of Raja Nal's name hath surrounded me' 
with (the pa,in of) separation." 


" Separation' hath encompassed me,- Q my belov6d (swan).- 
Go and tell me (of him) quickly ! 
I will wed ilajS. Nal, O' swan : 
There is no doubt in this ! 
145 Hearing his praises, my beloved (swan), 

flath smitten me with a desire to meet him !" 

* The Indian Cupid-. 
Voii. ir.~2a" 



" Din din pili ho gea, suniyCj Rajkanwar. 
Kya tere tctn soch hai ? Kaho mukh bachan acMr. 
Kaho mukh bachan uchar > kaun dukh ne tu gheri ? 
150 Nit nth rahe udas^ zara dharti nahln sen. 
Kya upja in,an khiyal ? Hal to kah de sara. 
Kah de man ki bdt: kaha yeh man hamara." 

Itant Damwanti. 

" Ari sakhi, main kya kahun apni ki bat ? 
NS j^nun mujh se kya hua ; soch rahi din rat. 
155 Sakhij meri bhflkh pi'yas ur gai sari : 

Din nahin chain ; nain nahih niadra ; soch mujhe thl 

bhari ; 
Sukat badan ; agin tan biyapi; hos nahin ati mujh ko; 
Hal be-hal hua, sajhni; main kya samjhaungi tujh ko?" 

" Day by day dost thou turn pale, Princess. 
What is the care ia thy heart ? Tell me with thy lips. 
Tell me with thy lips : what grief hath encompassed 
150 Sorrow remaiueth erer and thou hast no ease at all. 
What idea is in thy mind ? Tell me all the story. 
Tell me the desire of thy heart, I say to thee.'' 

Ram Damwanti. 
" My maid, how shall I tell thee of myself ? 
I cannot tell what has befallen me ; I grieve day an(J 

155 My maid, hunger and thirst have left me altogether; 

No joy by day ; no sleep to my eyes ; heavy is my 

anxiety j 
My body dries up ; fire is in my soul ; my wits come not 

to me J 
I am miserable, my maid ; how shall I tell it thee V 

eAja nal. 219 

"Maharaj, tumhari sutya nit uth rahat udas : 
160 Ham se kuchh boli nahin, rta jiwan ki as. 
Bahut bebal hai Kanwari. 
Pilchho us ko jae ; 'araz yeh bat hamari. 
Bhojan dina tiyag, rahe nahin jal ki piy^sa. 
Phir us ki, Maharaj, kaun jivvan ki asa ?" 

Rrijd Blum Sen. 

165 " Sun, bandi, tumhare bacban bam ne lie bicbar; 
Aj suembar main racburi : Ram utare par ! 
Kbusbi bogi Damwanti mabari!" 

Yeh hi bachan sunke bandt, sab khushi hue nar nari. 


" My Lord, thy daughter is ever in sorrow : 
160 She will say nothing to me, and there is no hope of her 
Very miserable is the Princess. 
Go and ask her why ; this is my prayer. 
She hath given up her food and thirsts not for water. 
So, my Lord, what hope is there of her life ?" 

Rdjd BMm Sen. 

165 " Hear, my maid, I have heard thy words. 

To-day will I prepare for her swayariivara : Godf pros- 
per it ! 
And my Damwanti shall be happy I" 

Hearing this the maid and all the attendants were 

* Addressing BMma, Damayanti's father. 

f Ri-m cannot mean Rama Chandra here in any way except as God 
in the abstract, as Nala could never have looked him as 'Ood,' being 
either his ancestor or his immediate descendant. 


Bdjd Blum Sen. 

'' Kal ko dut bliejkej sai'i kar dun abhi tayyari. 
J 70 Hor kani so pxchhe hamk, kahun khushi yek hi maharl.' 

" A, Charaiij jaldi jao patri lekar hath : 
Sab Eajori se jaeke, yeh hi kaho turn bat. 
Jaeke patri khol dikhana. 

DamWanti ka racha suembar, sab se yeh kah ana. 
J 75 Purab, Pachham o Dakhan, Utar, char dasa phirana. 
Racha suembar sab Rajon ka kul ko yehan se ana. 
Ch&ran, jaldi jana, 
Zara nahin der lagana. 
Sab Rajon ko sang 
180 Apne leke ana." 

Edjd Blum Sen. 

" I will send out the njessengers* to-morrow and make 
all the preparations. 
1 70 Other things I wijl do later, this is my desire, I tell thee." 

" Gharantj go with the writing in thy hand : 
Go to all the Rajas and tell them of this. 
Go open the scroll and show it them. 
Go and tell them all that Damwanti's swayarhvara is 
being prepared. 
175 Go to the Bast and West and South and North and the 
four quarters. 
The swayarhvara is prepared and all the Rajas must 

Charan, go quickly 
And make no delay. 
And all the Rajas 
180 Bring back with thee." 

* To call the guests for the swayarhvara. 

f The family bard, who would, according to modern custom, carry the 

EAJA NAIj. 221 

Charan Bhat, 
" Ilukm dia soi karftrij jauiia parbhut. 
Char dasa ke bicli main pahunchun raton rat : 
Sabhi Kajon ko jae sunailii. 

Damwanti kl racha suembai- patri khol dikhaun. 
18fi Pdrab, Pachbam, Dakban, Ucar, cbk* dasa phiraim. 
Karke khabai' sabM Eajon ko pas tumbare aub." 

Mablloii se NaT cbal pare, sune dut ke bain, 
Piyari ke dekbe bina nek pare nabin chain. 
ludar bafc Narad ko samjbave. 
190 " Turn ho ap dayya ke sagar, bera par langbave. 

Charan, the Bard. 
" Thou hast given the order and I obey, going at dawn, 
I wi]l reach each of the four quarters night by night. 
And tell all the Rajas. 
I will show the writing, that Damwanti's sivayarhvara is 

185 East, West, South, North, in the four quarters will I 

And giving the news to all the Eajas will I return to 


When Eaja Nal heard the messenger's words 
Happiness left him because of not seeing his love. 
Then Indar said to Narad,* 
190 " Thou art the ocean of grace, make me to succeed.t 

* This is one of the many confusing passages in this poem. The 
scene abruptly changes, and the messenger of Bhima has now reached 
Nala. In the Mahdbhdrata when the gods hear of the swayaihvara they 
determine to attend as suitors, and make Nala act as their go-between 
to secure Damayanti's favour for one of them. Line 189 introduces this 
scene here. 

t Lit., take my boat across : a convejitional phrase in this sense. 


Man ichha pflran ho ; meri ji yeh bhed batave. 

Ai Eaja, sab kahan chale ? Man ki suna mera mitave." 

" Bidar nagar ke bich men Bhim Sen bikhat. 

Bara ball woh E&o hai, Damwanti ka tat. 
195 Dam want} ka tat hai, us ki saj rahi aswari. 

Bare bare jodba ke ham, faujan niyari niyari. 

Suno, Indar Maharaj, kahe main tumhen hisas sari : 

Bir gai bSghoii ke andar, sundar sajJ sawari." 

" Damwanti ke waste sab ae yeh bhup ! 
200 Ab us ka barnan karo ham se adhik sarUp : 

Ham se adhik sarAp karo turn barnan sare ! 

That the desire of my heart be fulfilled ; tell her the 

meaning of this. 
Eaja,* where are all theset going ? Remove the 

doubts in my mind." 

" In the land of Bidar§ is the celebrated Bhim Sen. 
A powerful Eaja is he and father of Damwanti. 
195 He is the father of Damwanti and this is his cavalcade. 
Great warriors have come and many are following. 
Hear, my Lord Indar, for I tell thee all the story : 
The crowd hath gone within the garden, and beauteous 
is the cavalcade." 

" All these kings come for Damwanti's sake ! 
200 Tell me now of her wondrous beauty : 

Tell me all the tale of her wondrous beauty ! 

* The gods are always addressed as Baja througliout. 
f i.e., the guests to the swayathvara. 

J The introduction thus of Narada, the messenger and adviser of the 
gods, is strictly in accordance with the classical legend. 
§ i.e., Vidarbha. 

EAJA NAL. ^23 

Yeh suue ki bat, jeh hi abhlakh bamare- 

Turn, Narad, rikhe rai, sabbi ghat ghat ki jSno : 

Hath joi'kar kahiiii, bamen sab bat bakhano." 

205 " Damwanti ke rup ka hota nahiri bakhan : 

Chandar kala mukh, nain mirgj raj-sutiya ko Jan. 

Nahin upma ham se kahi jae. 

Ds pijari ke bich suembar chalo ap hamraJ. 

Na koi tere sarg-lok men aisi nar banai ! 
210 Ba;e bhag jag men us ke, jo us ko le biyabi !" 

" Sunkar tumhari bat ko abhi chaMn tat-kal. 
Suukar tumhari bat ko ho gia hal be-hal. 
Kam ab mere tan men chhaya. 
Jake darsan karui jo us ke, jab sil ho kaya. 

Hearing of this, this is my desire now. 

Thou Narad, chief of the sages, knowest the secrets 

of all : 
With joined hands I say, tell me all the story." 

205 " Damwanti's beauty cannot be told : 

Face as the moon, eyes as the antelope's, know her for a 

king's daughter. 
1 cannot tell her praises. 

Go thou thyself to the loveling's swayamvara. 
Not in thy heavens is there such a maid ! 
210 Happy his fortune in the world that weds her !" 

" Hearing thy words I go now at once. 
Hearing thy words I am become restless. 
Love hath entered into my body. 
I will go and see her that my body may have rest. 


215 DkaramrSj, Agni pe jailn, dil men uthdflri maya; 

Sath Baran ko leke apni kariingS man k§. chdyi.." 

" Ik kam mera karo, suno, Rao Nal Bhup. 
Char deota ate ball, jog kala dhar rAp. 
Rao, turn Damwanti pe jao : 
220 Hamre dat bano, Maharaja, us ko ja samjhao ; 

Indar, Dharuij Jal, Agni ka turn jake nam batao. 
Koi deota bar le in men se, aisi jae sunao. 

Rao, turn jaldi jao, 

Usi Rani se kaho : 
225 Apna maqsad chhor, 

Dharm apne pe raho." 

215 I will go to Dharmr^j and Agni and tell them what is 
in my mind ; 
I. will take Baran with me and fulfil the desire of my 

" Hear, Raja Naljf and do me a service. 
Four powerful gods are coming to the swayaiiivara,- 
changing their forms by (virtue of) contemplation. J 
Raja, go thou to Damwanti, 
220 Become our messenger, Maharaja, and go and tell her. 
And mention Indar, Dharmraj, Jal,§ and Agni (as 

suitors) . 
Tell her to select a husband from among the gods. 
Raja, go quickly. 
And tell the Princess 
225 To give up her own desire 

And be true to the right," 

* Dharmairaja ^Tama. The presence liere of the gods Indra, Yama, 
Agni, and Varuna is in strict accord with the classical legend. 

f Indra now goes to Nala to ask for help in the matter of procuring 
Damayanti as his bride. 

X Advertiag to the classical notions of the power of penance and 

§, For Jalapati, Lord of the Waters, an epithet of Varunau 

RAJA NAL. 225 

Baja Nal. 
" Ap kah, soi kardn : suno^ Indar Maharaj : 
Turn ho cMron deota, karo shakl kk kaj \" 


" Turn hin Jagdis, jug dhyani, 
230 Tumhari bat main m^ni. 

Mahil kis tarah main jailn ? 
Baran wakankaun bidh paiin? 
Rakeii deorhi pe rakhwali ; 
Jaen bidh kaun se, piyari ?" 
235 " Kirpa hamari se tujke koi na dekke nar n&r, 
Jao mahil ke bich men, ai Nal Eajkanwar, 
Mahil men na koi tumhen pahchane. 
Dekhen nahin aur koi wahah se, ik Damwanti jani. 
Ab na der kare, Rajaji, bachan hamara mane, 

Raj a. Hal. 
" Thou hast said and so will I do : hear, oh Indar 

Maharaja : 
Te four are gods, do ye (good) service to all ! " 
"Thou art a Lord of the Earth, contemplative 
for ever, 
230 I obey thy word. 

How shall I go into the palace ? 
How shall I find a way of entrance there ? 
There are guards upon the doorway ; 
How shall I go in, my friend ?" 
235 " By my grace nor man nor woman shall see thee. 
Go into the palace, Prince Nal. 
No one in the palace shall recognize thee. 
None shall see thee then, but Damwanti shall know ihee. 
Make no delay, Sir Raja, and obey my word. 
VOL, n.— 29 


240 Char deo ham rahen Surg men charoii Bed bakhslne.' 

EajSi ae mahil men Narad ke darban. 
Khabar kisi ko na hfti, kirpa kari Bhagwan. 
Dekhkar Damwanti jhat ai ; 
Kahe Damwanti : 

Rani Damwanti. 
" Kaun tA haiga ? de ham ko batlae ! 
245 Kahan se aya ? kahan jaega ? hosh tujhe nahin ? 
Mere mahil men an, diwane, nahaqq j^n ganwae \" 

Bajd Nal. 
" Raniji, sun lijiye, pati birta tu hai nam ! 
Main deoton ka ddt hiln, Nal Raja hai nam." 
" Nam Nal Raj hai mera, 
250 Kia main mahil men phera. 

240 We four gods remain in heaven studying the four 

The Raja entered the palace as Narad's messenger. 
No one knew of it by the grace of God. 
Seeing him Damwanti came at once ; 
And spake Damwanti : 

Bdni Damwanti. 

" Who art thou ? tell me ! 
245 Whence earnest thou ? whither goest ? Hast no sense ? 
That thou comestj fool, into my palace to lose thy life 
for nothing !'' 

Baja Nal. 
" Rani, hear ; thy name is virtue ! 
I am the messenger of the gods and Raja Nal is my 

" My name is Raja Nal, 
250 And I have wandered over the palace. 


Dharmr&j&, Baran, Agni, 
Jo chaiitha Indar hai, Ellni, 
Mujlie bheja tumh&re pas. 
Kahftn main bat, un manl, 
255 Unhon ne jo kaha mujh ko. 

Yell sunkar, cbit men dhar le : 
Un bin charon ke man se 
Ik to deotabarle!" 

Bani Damwanti. 

" Main to tumhari nar bun, tum hamri bbart§.r ! 
260 Mera to yehi nem bai, barwan Nal Rajkanwar !" 


" Nem man man yeb bi dbari ! 
Tum bin pran ki piyari. 
Tujbe jo tiyagke jauii, — 
Bacban sat ke main samjbaAn, — 

Dbarmraj, Baran, Agni, 
And tbe fourtb (of tbese) Indar, Rani, 
Have sent me to tbee. 
I tell tbee, and do tbou bear, 
255 Wbat tbey said to me. 

Hear tbis and ponder it in tby beart : 
From out of tbese four 
Do tbou wed a god !" 

Bdni Damwanti. 
" But I am tby wife and tbou my busband ! 
260 And this is my bope, to wed tbe Prince Nal I" 

" Tbis is tbe bope of my beart ! 
Tbou art the love of my life ! 
If I be separated from tbee, — 
And I tell tbee true words, — 



265 Naliin Indar ko barun jake. 

Marilngi zahar bis khake. 
Na jiiiiigi, snno, Sa5n ; 
Pran chhin men tajiiii mahln." 

Raja Nal. 

" Sarg lok ke deota padmi Indar saman ! 
270 Kyiin un ko barti nabin ? tt bo gai nadan ! 
Tu bo gai baori, Baran sarfkba nabiii duja ! 
Indar samgn nabin koi Raja, sab karen un ko pujfi, ! 
Dbarmraj, Agni ko bar le ; cbaron deota bai bMri ! 
Main to nir manukb zat bun : kyuii tii bbul gai, piyari ?" 

Bdni Damwanti. 

275 " Patl birta jo nar bai, mane kul ki an. 

Main to tumbari das bun, turn mere Bbagwan ! 
Tum mere Bhagw§,n, piya ; main patl birta bdn nari. 

265 I will not go and wed Indar. 

I will take poison and die. 
I will not go, listen, my Lord ; 
I will give up my life in a moment." 

Bdja Nal. 
" A glorious god of beaven like Indar ! 
270 Why will tbou not wed bim ? tbou art gone mad ! 
Thou art become foolish, there is no second to Baran! 
There is no Raja like Indar, whom all worship ! 
Wed Dbarmraj or Agni ; all the four are great gods ! 
I am but one of mankind : why hast forgotten thyself, 
my love ?" 

Rani Damwanti. 
275 " I am a virtuous woman and care for my family 
I am thy slave and thou my God 1 
Tbou art my God, my love ; and I a virtuous wife. 

EAJA NAL. 229 

Dharm gia, kyk rah gia ? Raja, ho jug men un ki harf. 

Jab se bat kahi haiisa ne, jab se prit lagi mari, 
280 Jo iiiujh ko turn nah baro, to pran tajAn chhin men 

Raja Nal. 

" Woh ch§,ron hain deota, Tin Lok ke nath. 

Turn un ko bar lo ; abhi mka hamari bat. 

Man hamari bat, piyari ; yeh hai prem kahani. 

Indar Raja biyah karwao to hogi Indrani. 
285 Aisa Rao aur nahin dl5ja ; tain man man kya jane ? 

Tu us ko bar le, Rani, ho jagi pat-rani." 
Rani Damwanti. 

" Pat-rani to ho gai ik piyS, se prem ! 

Pati birta jo bar hai, un ka yeh hai nem. 

Un ke yeh hai nem, piyari, sat dharm main n^ harAri. 

If duty go what remains ? Raja, such are ruined in the 

From the time the swan spake hath love conquered me. 
280 If thou wed me not I will give up my love in a moment, 
my love." 

Raja. Nal. 
" Those four are gods, lords of the Three Worlds. 
Wed thou (one of) them ; hear now my words. 
Hearken to my words, my love, for they be words of love, 
If thou marry Indar thou wilt then be Indrani.* 
285 Tbere is no Raja second to him ; what hast thou in thy 
mind ? 
Marry thou him. Rani, and be his chief-queen;" 

Rdjii Darmvanti. 
" A chief-queen am I from the love of one husband ! 
This is the hope of virtuous women. 
This is their hope, my love, and I will not go back from 
my duty. 

* The name of Indra's wife ; she isj not otherwise of any importance 
as a goddess. 


290 Bich suembar §.j tumh3,ri pliM-mal gale men darAn. 

Ik bachan turn se hua mera, ab diLJh kya purakh barAn i 

Jo turn tiyag jaoge mujh ko, kkae katara kj marun." 
Bdja Nal. 

" Surg lok ka bas ho, man men karo bichar. 

Tarn man men yah soch lo, sundar Rajkanwar. 
295 Sundar Rajkanwar, tumhen ho chitr sugar, sun le, ntlri. 

Indar Raj se biy&h karwao, yeh hi bat mano hamari. 

Sundar rup bana hai us ka, gal suha, moti mala. 

Teh hi bat turn karo, piyari, piyo prem ras ka piy&la." 

Rani Damwanti. 
" Prem nem un ka rahe, jin ki dhur se pit. 
300 Prem kahftni kathan hai, koi birla jaiie rit." 

290 To-day at the swayamvara will I throw the flower-gar- 
land round thy neck.* 
I gave thee my word once, how can I now wed another ? 
If thou desert me I will stab myself with a dagger 
and die." 

Bdjd Nal. 
" Thou wilt become a dweller in Heaven, ponder it in 

thy mind. 
Think of this in thy mind, my beauteous Princess. 
295 Beautiful Princess, be sagacious and wise, and hear, 

my girl. 
Marry Raja Indar, and hear these words of mine.. 
Beautiful is his form, red kerchief round his neck, and 

necklace of pearls. 
Do thou this, my love, and drink of the cup of love." 

Edni Damwanti. 
" The hope of love is their^s whose love is from the 
300 The tale of love is difficult, and few know its ways." 

* In token of accepting thee as mj husband. 

EAJA NAL. 231 

" Eifc birlS, kol ]lne." 
Bachan RSja nahin mane. 
" Sil gun rilp main nari, 
Dharm ko na tajM, piyarf. 
305 Turn bin Mah^raj ho mahari ! 

Bachan main ne sahe thare. 
Suno, main dfls hun thar!, 
Ik pal na rahiiri niyari \" 
Raja Nal. 
" Earn, turn chatar bano, mat n^ bano nadan. 
310 Char deo ko turn baro, kaha ham^ra meln. 

Kaha hamara m^n, tujhe main bahut b§.r samjhae. 
Mera kaha mano tum^ Rani^ achhi bat sunal. 
Sun^ Rani, gyan hamari ik Sfl,majh nahln ai. 
Dil ka soch dilr kar, piyari ; 'aql kah§,n ganwai ? " 

" Pew know its ways." 
The Raja would not listen to her words. 
" I am a woman of virtue and uprightness, 
And I will not give up my duty, my beloved. 
305 Be thou my Lord ! 

I have listened to all thy words. 
Hear me, I am thy slave. 

And not a moment will I remain away from 
thee ! " 

Raja Nal. 
" Rani, be wise and be not foolish. 
310 Wed one of the four gods and mind my words. 
Mind my words as I have often conjured thee. 
Hear my words. Rani, for I have spoken well. 
Hear me. Rani, my wisdom hath not entered thy under- 
Put thy fears afar, my love ; where hast lost thy sense ?" 


Bdni Damwanti. 
315 " Barun na turn bia aur ko ; maruri aj ap ghat ! 

Sati hun, sal rachun : chalun tumhare sath ! 

Chaluii tumhare sath, prau chhin men kho darftn. ! 

Jo ab ke yeh kaho, katart tau men miruri. 

Tum hoke gunman, bat yeh kaun aunai ? 
320 Main to tum bar lie, jan ke kanth gunsain." 

Eajd Nal. 

" Hath jor binti karun ; snno, Indar Maharaj. 

Dam want] pe main gia aj ap ke kaj. 

Gia ap ke kaj aj ; yeh suno hamari b&ni. 

Bahut bar us ko samjhae, nahin manti Rani. 
325 Wa to kahe, ' barungi Nal ho,' ho rahi 'ishq dmkni, 

Samajh bichar, suno, MahS.raja, yeh tu sach jani." 

Bani Damwanti. 
315 " I will wed none but thee; I will die at once ! 

I will be satt, I will prepare my pyre (rather than not) 

go with thee ! 
I go with thee, (or) I destroy my life at once ! 
If thou speakest again as now I will strike a dagger 

into my body. 
Being wise, how canst say such things as these ? 
320 I have accepted thee as my husband, the lord and hus- 
band of my life." 

Bdja Nal* 
" With joined hands I beseech thee ; hear, my Lord 

I went to Damwanti to-day on thy behalf. 
I went on thy behalf ; hear these my ^ords. 
Often did I conjure her, but the Princess would not listen. 
325 Said she, 'I will wed Nal,' and remained mad with love. 
Think of it and hear, my Lord, knowing this for the 

* Returning to Indra. 

EAJA NAL. 233 


" Sab deota, yeh hi karo : dharo Nal ka rflp. 
Phir Rani kis ko bare hamra dekh sarAp ? 
Hamra dekh sarAp I" 

Sabhi ne yeh man bich bichare : 
330 ' Chalo suembar blch jahan haigi Damwanti piy&ri, 

Bahut bar Nal ne samjhae, na mani woh nari. 

Us ka sat digae chalenge.' Teh hi bat man dharJ. 

Jab Raja Bhim ne deni sabha lagae, 

Sakhi bejhkar mahil men Damwanti lie bulae. 
335 Damwanti lie bulae, lie phir phul-mal karae. 

Sab dewat Nal rup dekhke, jab man men ghabarai. 


" All ye gods, do this : put on the form of Nal. 

And then which of us shall the Princess wed, seeing us 

all (alike) ? 
Seeing us all alike \" 

They all pondered this in their hearts : 
330 * Let us go to the swayarhvara where is the lovely Dam- 
Often has Nal conjured her, but the maiden would not 

Let us go and destroy her honor.' This they had in their 

When Raja Bhim began to collect the assembly, 
He sent a maid into the palace and called Damwanti. 
335 He called Damwanti and made a flower garland. 

When (the maiden) saw all the gods in the form of Nal 
she was confused in her mind. 

* To the other gods. 

TOL. II.— 30 


Bich suembar phire dekhti : ' Malim§,n kahiri jae ? 
Dekha sabha ka rang nar ne die Hari bulae. 

Eani Damwanti. 
"Ai, Prabbu Dinanath, ab suniye men pukar. 
340 Is sanghat men sukh karo, Tin Lok Kart^r." 

" PrabMji, sidh lijiye men, 
Teri main charan ki cheri. 
Deo Nal rup sab dbS^ra : 
Mera sat rakb, Kartara ! 
345 BarAn Nal Bhup ko, Sami ; 

MerS, sat rakH turn, Saiii ! 
Tajuii main pran mahilon men ! 
Mera sat sil ho piira ! " 

Wandering about tbe swayamvara looking (for him she 
said to herself) : 'Where has the guest gone ?' 

Seeing what had passed in the assembly the maiden 
called on Hari.* 

Eani Damwanti. 
" O God, the Lord of thy Servants, hear now my prayer. 
340 Give me thy blessing in this trouble, thou Creator of the 
Three Worlds." 

" Lord, give me relief, for 
I am a worshipper at thy feet. 
All the gods have put on the form of Nal. 
Preserve thou my honor, God ! 
345 I would wed the King Nal, O Lord : 

Preserve thou my honor, O Lord ! 
I will give up my life in the palace ! 
Keep whole my virtue and honor !" 

i.e., Vishnu = God. 

EAJA NAL. 235 

" Soch kare mat, bawari, kaha hamarS, m3,n. 
350 Ja, tujh ko yeh bar dia, mile bhiip surgyan. 

Mile bhup surgyan, nam Nal se turn bachan ucharo. 
Us Eaja ke gale bich. turn phAl-mal ab daro. 
Sada sil tera rabe jag men, sat kabhi aaWn haro. 
Man anand karo turn, piyari ; man men yeh hi bicHaro." 
Rant Damwanti. 
355 " Sunke tumhari b&t ko mala lie utb&i. 

Ab dalun gal bich men Nal Eaja ke jae ! " 
" Piya gal mal main darun, 
Jo tan man aj sab warun \" 
Gale men darke mala, 
360 Khushi boke pia piyala. 

DharmraJ .* 
"Be not anxious, foolish (maid), and here my words. 
350 Go, I have granted thee this boon, that thou find this 
wise king. 
Find this wise king and call out the name of Nal. 
Put the flower garland on the Raja's neck. 
May thy virtue retnain for ever in the world and thy 

honor be never injured. 
Keep thy heart happy, my lovely (maid) ; and ponder 
this in thy heart." 

Rani Vamwatit'i. 
355 " Hearing thy words I take up the garland. 

And I go and place it round the neck of Raja Nal !'' 
" I place the garland on my love's neck, 
And I sacrifice my body and soul to him !" 
Putting the garland round his neck 
360 She drank of the cup of happiness. 

* Some confusion here. Damayanti prays to God in the abstract, 
and yet is answered by Varuna as in the classical legend. 


Lage baje jabhi bajne, 
Lage ctinta sagal tajne. 
" BuMo bipr, turn Eajl, 
Hue man ke puran feaja/' 

Baja Nal. 

365 " Ham ko rukhsat dijiye, Bhim Sen Mabarstj. 
Sab karan Har ne kare > rahe bamari laj I" 


" L§.j Har ne rakb lie mabSri ! 
Karen bam nagar ki tajyari. 
Der kije nabln, R^ja; 
370 Karo bamra yeb bi kaja." 

Suembar sab bua sundar, 
Bane jaban bbup ke mandar. 

And tbe mnsic began to play. 

And all bar sorrow to depart. 

" Raja, send for the Brabman,* 

For tbe desire of my beart is falfilled." 

Baja Nal.i 

365 " Now let us depart, O Mabaraja Bhlm Sen, 

God batb done all tbere was to do J may my bonor be 

" God batb preserved my bonor ? 
Let us make ready for my city. . 
Make no delay, EajS : 
370 Do tbis service for me." 

Beautiful was tbe swayamvara, 
Held at tbe royal palace. 

* To marry us, f The marriage is now over. 

EAJA NAL. 237 

" Bids, dijo hameii Raja ; 
Kare Har ne meri kaja." 
Eaja Bhlm San. 
475 " KMb bat turn ne kahi, hamen kia parwan. 
Ab tumhar} tayyari karuii, he nirp chitr sujan. 
He nirp chitr sujan, karo turn abhi cbalan ki tayyari. 
Jo kuchh bat kahi hai turn ne, man He main tharl. 
Singarun fauj&ii, rath, hathi ; sang karunga tharJ. 
380 Yeh rath aj singar, kia main kh3,tir siraf tumhari." 
Rdni Damwantl. 
" Mata, mujhe na bhfiliye, lijiye beg bulae. 
Woh din kab phir hoveg^, miluri tumhen main ^e ?" 

" Milan merS, kaun bidh hove ? 
Nain bhar bhar sakhi rove. 

" Bid us farewell, E&ja, 

For God hath done our desire." 

R&jd, Bhlm Sen. 
375 " Well hast thou spoken, I accept thy words. 

I will make preparation for thee, wise and intelligent 

wise and intelligent prince, make thee ready to go at 


1 have obeyed all that thou hast said. 

I will prepare thy cavalcade and chariots and elephants. 
380 This chariot have I adorned for thee alone to-day." 
Bdni Damwantl. 
" Mother, forget me not and quickly call me home.* 
When will the day cojpae that I meet thee again ?" 

" How shall I meet thee again ? 
My maidens' eyes are full of tears. 

* These speeches between mother and daughter are conventional. 



385 Milungi phir kab, Mai ? 

Lijiye beg bulwae. 
Phir tumheii kahari miluii, Bahina ? 
Mera jal se bharS. naina,'^ 

Mdtd. Rani Damioanti hi. 
" Suno, Kaiiwar, meri lldli, tujhe bin mahil andher. 
390 Jaldi bulwaAn tujhe, na karne ki der. 

Ik 'araz main karAn, bachan mera sun lije. 
Sas susar ki tahil, pati ki agya kije ; 
Eakhiye kul ki laj ; tujhe yeh hi samjhaun. 
Jao sas ghar, la'l, tare pe wari jaun. 
395 Baitho rath ke bich, mati na der lagao. 

Kushal khem son, la'l, s^s ghar apne jao." 

Kiinch kia Raja chale, dinS. rath hakwae. 

385 When shall I meet thee, Mother ? 

Call me quickly home. 
Sister, when I shall meet you ?* 
My eyes are full of tears." 
Damwanti's Mother. 
" Hear, Princess, my darling, without thee is the palace 
390 Quickly will I call thee and make no delay. 
One word have I to say, hear it. 
Serve thy husband's parents and obey thy husband; 
Preserve the honor of thy family; thus do I conjure 

Go to thy husband's house, my beauty ; I am thy sacri- 
395 Sit thee in the chariot and make no delay. 

With joy and delight, my beauty, go to thy husband's 

The Raja commenced his march and drove off in his 
* Classically Damayanti was an only daughtei-. 



Mahil Raja chale, ae nagar ke ruahiii : 

Ae Dagar ke mahin ; nagar men ghar ghar pari badhai. 
400 Mandar se sab ntii'i milkar saj arta le ai. 

Eaja ae mahil bich men sundar sej bicbai. 

Ganpat kirpa kare ; anke raj kare chit las. 

" Kirpa, Nath Narad, rakhiye ; kalian gae the aj ? 

Sab ham se barnan karo, ai guni sand samaj. 
405 Ai guni sand samaj, hamen kaho sach mukh b^ni. 

Char deot&. milke turn to kahan gae the, gyani ? 

Ye ichha pAchhan ki meri ; kaho, bat un mani. 

Hath, joike main puchhAn huh, mukh se kaho bakhani." 

Stage by stage the Raja entered his own city : 
Entered his own city and congratulations came from 
every house in the city, 
400 All the women of the palace brought arid* for tha 
The Raja entered the palace and made the marriage bed. 
Ganpatf was propitious; so (the Raja) ruled with joy. 

" Grant me thy grace, Lord Narad ; whither wentest thou 
to-day ? 

sage of the assembly, § tell me the whole tale. 

. 405 sage of the assembly, tell me the truth with thy lips. 
Whither went all you four gods together, my wise one ? 

1 ask thee the wish of my heart : tell and I will hear 

thy words. 
With joined hands I ask thee, tell me with thy lips." 

* Tlie ceremony of carrying a tray of powdered rice to meet the 
■bridegroom at the hride's house. It is introduced here as having been 
performed at the bridegroom's house by poetical license. 

f i.e., Ganesa, the God of all beginnings. 

X Kali, as the personification of the Kali-yuga, the present wicked 
age. Here Kali is employed as a god just as are Indra, Agni, &c. 
There is a coinplete change of scene here, and Kali is addressing Narada 
asking him what has happened at the swayamvara. The legend still 
follows the classical story. 

§ Narada is the Nestor of the Indian Classics, as well as the messenger 
of the gods. 


" Bhim Sen M^haraj ne racha saembar an : 
410 Damwanti ke waste kie bare saman. 

KJe bare saman, aji, ham usi dekhke ae. 
Charon deo gae wahan se, tujh ko bachan sunai. 
Nal Raja biyah le gae, us ko sundar bhawan banae. 
Bahut d&n Raja ne dina, birham bhoj karwae." 

415 " Char deota chhoike purakh bara jo n§.r. 

Us ko chahiye dand ; kuchh hameri liye bichar. 

Hame ne liye bichar, unhen kuchh dand ki kardn fcayyari. 

Khota k§.m kia nari ne, man men nahih bichari. 

Bara dukh dunga main un ko, yeh ablakh hamari. 
420 Nal Raja se biyah kara, jin bat na bhuji thari.-" 


" Bhim Sen, the Maharaja held a swayamvara : 
410 And made great preparation for Damwanti's sake, 

Made great preparation, sir; I have just come from 
seeing it. 

The four gods went there, I tell thee. 

Raja Nal took her away in marriage, as beautiful was he 
as a god. 

Great gifts gave the Raja (Bhim Sen) and great quan- 
tities of food." 

415 "Throwing over four gods, the woman that married a 
Must be punished ; I have an idea. 
I have an idea, and will prepare a punishment for her. 
An evil thing did that woman, keeping no thought (of 

grace) in her heart. 
Great trouble will I bring upon her, this is my desire. 
420 She has married Raja Nal, who disregarded thee." 

* Answering for NSrada. 

BAJA NAL. 241 


" Jab ham ne agya die, tab darl gal mal. 
Din Raja dharmak haiii, bolo bachan sambhal. 
Bolo bachan sambhal, unhen kuchh dand nahin dena bha?- 
We Eajfir gunman bare hain, yeh tum ko main samjhai. 
425 Jab as ko ham se die agya, jab Raja Nal raj bare. 

Un ko dand kabhi nahin hoga ; nahin bachan hamara 
biijh kare.^' 

Jab Kaljug wahaii se chale, aya Dwapar pas, 


" Ik kflm mera karo, yeh hi raujh se biswas.' 

Yeh hi mujh se biswas ; chalo tarn Nal Raja nagari mahin. 


" When I besought her she put the garland round his 

The Raja (Nal) is faithful to his duty, think over thy 

Think over thy words, he is not worthy of any punish- 

The Raja is very virtuous, I tell thee. 
425 When 1 besougit her she married Raja Nal. 

She should never be punished ; she valued not my 

Then Kaljug went away thence and came to Dwapar.* 


(And said) : " Do me a favour, this is my request. 
This is my request ; go thou to Raja Nal's city. 

* The Dwapara-yuga is tlie Third Age of the world in which righteous- 
ness is diminished by half. Dwapara is here, as in the classical 
legend, personified as a god of evil like Kali. 

VOL. u— 31 


430 Us ka nam bakahat Nal ka hai. Yeli hi bat main samjhai : 
Turn Puskar ke baro pet men ; main Nal pe jaun, Bliai." 

Dwapar gia pet men us ke ; na maya Prabhu ki pM ! 

Sil, dharm aur gyan taja nh, na Kaljug par jor par§,. 

Baran ba,ras Kaljug ko ho gae, bahut apna jor kara. 
435 Ik din Raja baith palang pe, dhoe pair soche nahiii. 

Dau laga us din Kaljug ka, bas iidar kina jae. 

Barat sar jab pet ke andar, turt Rao ki bidh hari. 

Chaupur sar mangaya Rao ne; jab khelan kitayyari kari. 
Bdjd Nal. 

" Ai bhai Puskar, mere man men uthe bich^r. 
440 Ye hi bat turn se kahiin, khelo chaupur sar. 

.430 His name of Nal is well known. This is my say : 

Do thnu go into Puskar* and I will go into Nal, 

Dwapar entered (Puskar's) belly ; unfathomable are 

God's works ! 
(Nal) never forgot his honor and duty and religion, and 

no chance befell Kaljug. 
Twelve years passed over Kaljug, and greatly did he try. 
^ 435 One day the Raja sat on his bed and forgot to wash his 

feet (first). t 
That day was Kaljug's opportunijiy and he entered his 

As soon as he had entered into his belly the Raja forgot 

his (religious) wisdom at once. 
The Raja sent at once for the chaupur board and begau 

to make ready to gamble. 
Bdjd Nal. 
" brother Puskar, I have an idea. 
440 This do I say to thee, play at chaupur with me. 

* Pushkara, brother of Nala. 

t Forgot a ceremony and thus gave Kali, as the god of evil, a chance 
of entering him. 

EAJA NAL. 243 

Khelo cliaupur s^r, piyari ; yeh hi bat man bhal. 

Jit Mr ki baji rakh do, chaupuran bichliae. 

Yeh solah liain dau hamare ; tujh ko dia dikhai. 

Chaupur kbel der aahiii kije, yeh hi bat samjhai." 
445 " Turn to hamare bharat ho, jtouii pita satnan. 

Ap bachan mujh ko kia, soi karuii parwan. 

Soi karuh parwan, hath pasha* main thaya. 

Lekar Guru ka nam, zamin par ap tharaya ! 

Satrah atharah bich jit lie baji thari 1 
450 Lag baji pe dari jit ab howan har hamari I" 

Raja Nal. 
" Duji baji pe laga mal khizana aj. 
Phir gero phansa hath se, phir laguhga raj. 

Play at chaupur with me, my beloved (brother) ; this is 

in my heart. 
Put down the stakes and spread the chaupur-f board. 
This is my throw, sixteen ; I show it thee. 
Don't delay in this game of chaupur I tell thee." 

445 " Thou art my brother and 1 hold thee as father. 

As thou hast spoken, so must I obey. 

So must I obey and lift up the dice in my hand. 

In the name of the GuruJ I throw them on the ground ! 

I win the game from thee with seventeen and eighteen ! 
450 Winning the stake by a throw is in my fate 1" 

Raja Nal. 
"On the next game I stake my hoards and property. 
Then I will throw the dice with my kingdom for stake. 

* 'For phdnsd. 

t For the teclmicalities of chaupur, see Tol. I., pp. 243 ff. 

J Allusion to the now almost universal belief in the supernatural 
powers of the Gurils, or mythical spiritual guides, chiefly represented 
bj Gurfl GorakhnaDh. 


Phir lagurigS raj, khizana lagiiri mal ka, Bhai 

Sab lag diiiig^ raj, piyari, der karun kuchh nahm. 
455 Lag dMga tambu sab dera, yeh mere man bhai. 

Jit bar yeh bi baji kbslun man chit lae. 

Dekh pare satrah atharah, baji jit uthai ! 

Honhar ke yeh hi bas men, na kuchh p4r basai !" 

" Jit hamari ho gai is paiisa men aj. 
460 Aur nahih baqi rahi, yeh hih sakal de raj, 

Yeh hin sakal de raj, piyari, kyun mujh ko samjh^ve ? 

Jia ka phansa pare jit ka, so baji le jave. 

Karanhar Karl;ar wahi hai phansa ji jitare. 

Jis par mihar kare ughrai, so baji ko pave. 
465 Yeh saiis man biah, piyari, kyuh ghabarave ? 

Honhar hate na, piyari, jo kuchh '3,nkh likhave." 

Then will I stake my kingdom, (now) I stake my hoards 

and property. Brother. 
I will stake all my kingdom, my beloved (brother), I 
will make no delay. 
455 I will stake my camp and tents, this is in my mind. 
I am bent on losing or winning this game. 
See the seventeen and eighteen, thou hast (again) won 

the game ! 
This was in the power of fate, no power (of ours) avails !" 

"1 have won (again) to-day at this game. 
460 Nothing is now left thee but thy kingdom. 

Nothing but thy kingdom, my beloved (brother) ; why 

say more to me ? 
Whose dice win wins the game. 
It is whom the Lord favors that wins the game. 
On wham His kindness falls, will win the game. 
465 Why art thus confused in thy mind, my beloved 
(brother) ? 
What fate hath written cannot be blotted out, my beloved 

EAJA NAl. 245 

Raja, Nal. 
" Ri\j pat saru, laga is baji ke bich. 
Khftb tarahjana hameii, yeh ph&hsa hai nich!" 
Bag n't. 
" Eaja, main dia sara f 
470 Bachan mano yeh hi mahara : 

Uthaiyo hath se phansa ; 
Dau piira aya khasa. 
Yeh hi samjhauta turn ko. 
Sat harun nahin mujh ko. 
475 Der kije nahin, bhai, 

Jo baji jitke ai I" 

" Raj, mal, faujan, sabhi tain ne die lagae; 
Jit hamari ho gai aur ]ago kuchh aj. 
Aur lago kuchh aj, Raoji, jita I'aj tumhara. 

Raja Nal. 
"All my rule and kingdom is on this game. 
Well do I know that this gambling is a low thing !" 

"Eaja (Puskar), I have staked it all ! 

470 Hear these my words ; 

Take up the dice in thy hands ; 
Thou shalt have full opportunity for a throw- 
Thus do I tell thee, 
I will not go back on my word. 

475 Make no delay, brother. 

To win the game \" 

"Thou hast staked thy kingdom, wealth and armies 

and all : 
And I have won them, stake something more to-day, 
Stake something more to-day, Raja, for I have won thy 



480 Raj pat ki baji, R&jl, ab ke ham se hara. 

Sab ki hai yeh bat jue men, tain ne nahin bichElra ? 
Ab kya mahil bich men, Raj^, aj raha hai thira ? " 

Baj& Nal. 
" Tab tan fee bistar lage aur amiri thdth ! 
Baji se hata nahin, yeh hi hamen hai anth. 
485 Yeh hi hamen hai ^nth, aj yeh har singar laga sara. 

Na pichhe rakhna kuchh mujh ko, yeh hi nem man par 

Jo ab ki baji tum jito, hor hamen ho ja hari, 
Aur bat main kya kahun tum se ? Main adhin raha 
thari !" 

" Tere pe kuchh na raha, sab tain dia har^e. 
490 Khel hamara ho chuka, kahi tujhe samjhae. 
Ik baqi rahi jan tumhari. 
Kuchh na raha aur ab tum pe, tum bare khilarj. 

480 Kingdom and rule, Raja;, thou hast lost to-day to me. 
It is always thus in gambling, hast thou not thought it ? 
What has now remained to thee in the palace, Raja ? " 

Raj a Nal. 
" Then I stake the garments on my body and my lordly 

jewels 1 
Let the game be not stayed, this is my desire. 
485 This is my desire, to-day I stake my necklace and jewels. 
I will keep nothing back, this is the desire of my heart. 
If thou win the game to-day and I lose. 
What more shall I say thee ? I am at thy mercy I " 

" Thou hast nothing left, thou hast lost thy all. 
490 The game is over, I tell thee. 
Nothing but thy life remains. 

Nothing else remains to thee, and thou hast earned the 
name of a great gambler. 

EAJA NAL. 247 

Yah to bat Mith. Sahib ke : jit raho, chahe hari. 
Ab ki baji men, Raja, to lag Damwanti nari. 
495 Ai Rajnji, sab baithe ho har, ik baqi rahi nari : 
Aur duji, Maharaj, rahe yeh deh tumhari. 
Niihin raj se kam ap chaupur men hara. 
Ab is nagari bich nahin rah&i kuchh tumhara." 

Rdjd Nal. 

" Sunkar tumhan b§,t ko, tan tnen uth gal ag, bhal. 
500 Khainch dudhara hath men, deiih jhat shish urM. 

Deiin jhat shish urai, are, main na chhoiunga, bhai \ 
Tere pran chhin nieii kho dunga, aisi bat sunai. 
Tain ne aj kari hai aisi samajh murakh man, bhai. 
Ik din kal karha sir upar ; ya mere man, bhai." 

Winning or losing is in the hands of God.* 
In the present game. Raja, ptake thy wife Damwanti. 
495 Raja, thoa hast lost all, only thy wife remains : 
And, too, remains. Raja, this thy body. 
Thou hast nothing to do with rule, having lost at 

No longer canst thou remain in this city." 

Baja Nal. 
"Hearing thy words my body is aflame (with wrath), 

500 I take the dagger in my hand to strike oS" thy head at 

I will strike off thy head at once, and ! I will not leave 

thee (alive), brother! 
I will take thy life in a moment, thus do I say. 
Thou hast acted to-day as a man of little sense, brother. 
Death will hover over thy head some day ; this is in my 

mind, brother." 

* Observe the Musahnan word here. 


Bdni Damwanti, 
505 " Hath jor binti kariirij Nal Raja, Mabaraj. 
Jo turn maroge aise tumbari hot akaj. 
Tumhara hot akaj, aise mat mariyo, Raja. 
Shakal bigre tera kaja " 

" Jagat man pat ho bhari. 
510 ■'Aqal kaban gai, piya thari ? 

Tumheh samjhauti ban. 
Bat mano yeh hi mahari : 
Jua. mat kheliye, Sain ! 
Zai-a lajja nahin ai, 
515 Dbarm apne se na bare. 

Aise mat jan se maro !" 
Raja Nal. 
"Tu ne kabi, so main suni, yeb papi chandal ! 
Main us ko ohborfin nabin, a gia us ka kal. 

Rani Bamwant'i. 
505 " With joined bands I pray, Raja Nal, my Lord. 
It will be evil for thee to strike him thus. 
It will be evil for thee, strike him not thus, Raja. 
All thy (good) works will be of no avail." 
" It will be a sinful thing in the world. 
510 Whither have thy wits gone ? 

Often did I conjure thee ! 
Hear my words : 
Play no more, my Lord ! 
Thou hast felt no shame : 
61.5 Destroy not thy good works. 

Slay him not thus ! " 

Raja Nal. 
" Thou bast said, I have heard, this is a wicked sinner ! 
I will not leave him (alive, the time of) his death bath 

UXSA NAL. 249 

A gia us ka k&l, piyari, lakh bar samjhaya. 
520 Aise bachan kathor bolta, nahia larzi hai kaya ! 
Nahli) kuchh is meri mera, sir par kal ghumSya. 
Na jiwat clihordiiga is ko, dil men yeh hi tharaya." 

Bdni Damwanti. 
"Yeh to tumhara putr sam, turn us ke ho tat ! 
Man men soch bichariyej tumhen na chahiye bat. 
525 Tumhen na chahiye yeh bat, Raoji, ap guni kul men 
Got ghat karnS, nahin. Raja ; jagat yeh tana. 
Jo tli us ko mdr ganwao, bahuta dukh jag men pao. 
Teh hi mano, piya mere, hath mati us ke lao 1" 

Rdjd Nal. 
" Us ne mukh khoti kahi, gai jigar ko khae. 
530 Maiii us ko chhoiun nahin, sun, Rani, chit Ide, 

His death hath come, a thousand times have I besought 
520 Such evil words doth he say and his body trembleth not ! 
It is no (fault) of mine, he hath brought death on his 

own head. 
I will not leave him alive, this have I determined." 

Itdni Damwanti. 
" This is as thy son, thou art as his father. 
Ponder it in thy mind, this should not come from thee. 
525 This should not come from thee, thou that art the wisest 
of thy race. 
Slay not a kinsman, Raja, that the world jeer at thee. 
If thou slay him great will be thy grief in the world. 
Hearken to this, my love, lay not thy hand upon him \" 

Rdjd Nal. 
" His evil words have eaten into my heart. 
530 I will not leave him (alive), hear, Rani, with tliy heart. 
VOL. II.— 32 


San, Eani, chit lae tamari kasab kM, is ne bharl. 
BarS, dast yek hai, ab mani, sabhi b&t kboi mahari. 
Ais^ baoban kaba mukh seti, samajh nabJn ai us ko. 
Maba kapat ki kban birba haij tft balak kahtl jis ko." 
Rdni Damvxmti. 
535 "Hatb jor binti karun, piya^ maa chit lae : 
Is ka kya hai m^rn^, krodh kare mar jae ?" 
" Dharm aur sat mat hsbro ! 
Matf, Eaja, is se maro ■! 
Tumberi main bahut sarajhayd, 
540 'Aqal teri nahin aya ! 

Mai aur raj ik nan. 
Khusbi hoke tumheii hari ! 
Ki^ kyfln krodh phir^ Eaja ? 
Samajhke kijiye kaja !" 

Hear, Rani, with thy heart, he hath done me a great 

Very wickedis he, and hear, he hath disgraced me utterly. 
Such words hath he said with his lips as thou canst not 

He is a very pit of the greatest deceit, whom thou callest 
a child ! " 

Rani Damwanti. 
635 "With joined hands I pray, my love, with all my heart. 
What good is it to slay him, and die of thy anger ? " 
" Destroy not thy religion and thy honor ! 
Slay him not Eaja ! 
Often do I conjure thee, 
540 And sense cometh not to thee ! 

Wealth and kingdom and eke a wife 
Hast thou lost joyfully ! 
Why art angry after thai, E4ja ? 
Be wise and do thy duty ! " 

EAJA NAL. 251 

545 " Raj biclp rahn^ natin, raha na tumhara katn. 

Mere rk] men ab turohea khana nimak haram ; 

KhanA nimak haram : are, turn dwarp^l, ab jao. 

Sabti r§rj m-en abbi dandboia jaldi se patwao. 

Mere r&j men mat vih rakhlyo, jaban cbahe waban jao. 
550 Itna Mm karo turn j&ke, mat nk der lagao !" 
Rdrd Damwanti. 

" Babal mere ke \ko, sun,, re tu ratbwan. 

Gbore ratb wabin le jao, kaba mera yeb m^n. 

Kaba mera le man, karo jaldi se tayyari. 

Ik kaniyan, ik sfit, socb mujb ko bai bbari. 
565 In ko tu,m le jSo m^t meri ke tain. 

Ham ko to banon bas likba karmon ke mabin. 

Kabiyo shakal ahwal mat meri pe jake, 

Main kabti, kar jor ^j, two. ko sbamjbake." 

545' " Tbou canst not stay in tbis kingdom^ tbou bast no 
more business bere. 
Tbou canst no longer witb rigbt stay in my kingdom ; 
It is no longer rigbt to stay : go- and be a doorkeeper. 
Go and be a crier tbrougbout the kingdora. 
Stay not in my kingdom, go wbitber tbou wilt. 
650 Go and do tbis witbout any delay ! " 
'Rani Damivanti.^ 
"Hear, tbou cbarioteer, go to my fatber. 
Bear my words„ take tbe cbariot and borses tbere. 
Hear my words and be ready quickly. 
I am in great anxiety for my daughter and my son. 
555 Do tbou take tbem to my mother. 

As for me it ia- written in, my fiite that I wander in tbe 

Go and tell all the story to my mother, 
I beseech thee to-day with joined bands." 

* Damayanti now sends Iier children to ter parents for safety. 


" Ap kah§. ao hi kariiri^ mairi jsun tath-kal. 
560 Ab yehai se tayydri karfliij mat nk ho be-hal. 
Mat na ho be-hal^ piyari, yeh hi tujhe samjhaun. 
Balak rath ke bich bitha^ main teri mata pe jaflii, 
Tere tan k^ main hal teri mata ko jae sunaAri. 
Man men dhir dharo tum^ Eani, sari khabardn laun." 

565 Rath ko big jot3«ke kia kfmch mak&n, 

Pahuncha nagar men Bhim ka, jahan Eani surgyan. 

Jahan Rani surgyan, jaeke s^ri bhita sunM. 

Sut kaniyaii donon wahan chhore, Nal ki b^t batai. 

Suranpal 3k Rao bara th& us pe pahunche jae. 
570 Rath ghore donon hin chhore Rao chale ban mMn. 

" As thou hast said so will I do and I will go at once. 
560 I will go hence now, so be not grieved. 
Be not grieved, friend, I tell thee. 
I will put the children into the chariot and go to thy 

And will tell thy mother what hath befallen thee. 
Have patience in thy heart, Rani, and I will tell thee all 
that happens." 

565 Quickly preparing the chariot he went homewards. 

He reached the city of (Raja) Bhim, where dwelt the 

wise Rani.* 
Where dwelt the wise Rani : he went and told her all the 

Leaving the boy and maid there he told the story of Nal. 
He went to the great Raja Suranpal. 
570 Leaving the chariot and horses the Raja went into the 
forest, t 

* Damwauti's mother. 

t (■'') A confused reference to liifcupariia of Ayodhaya, whose sei-vice 
Varshneya the charioteer entered after seeing Damwanti's children 
home, according to the Mahdhhdrata story. 

El J A NAL. 253 

Bant Damivanti. 

" Suno, piyij kya soclite, raj did sab bar ? 
Chalo kisi ban khand men, bam bo gae lacbar. 
Ham bo gae Mcbar, yeb bi 'araz sun lo mabari. 
Socb kai se kya botd bai ? Ap karo ban ki tayyari. 
575 Itne din kd r&j likha tba, so turn bbog lia, sain. 

Abbi es raj bicb nabin rabna, main kahti tumbare taiii." 

Edja Nal. 

" Sacb bat turn ne kabi, lie yeb bi min. 
Ab yeban rabna nabin, karam rekb parwan." 


" Nabin dukb men koi satbi, 
580 'Aqal meri rabi jati ! 

Rant Damwant'c* 

" Hear, my love, wby grieve at losing all thy kingdom ? 
Let us go to some forest land, for we are helpless. 
Hear my prayer, for we are become helpless. 
What is the use of grieving ? Make ready for the forest 

at once. 
575 Thou hast enjoyed all the days of royalty written in 

thy fate. 
Thou canst not now remain in this kingdom, I tell 


Raja Nal. 

" Thou sayest truly and I obey. 

We cannot now remain here, the lines of fate are 


" I have no friend in my woe, 
580 And my senses leave me ! 

*l •■" - ■ ■■■,.. ■ I- ■■ ,1 ■ ■■.■■■_ .III. ■■■■■I i. iim,. 

* Speaking to her husband again. 


Karam gat yeh hove, "Rkm, 
Nahiri yeh bat main jani I 
Eaj chhora ae ban men : 
Bbukh byapi mere tan men, 
585 Tin din ho gae chalton. 

An jal na karS; ham ko \" 
Rdni Bamwantir 
" Is pare pe kadam ke baithi ik kaput.* 
Isi mar bhachhan karo, aur upao nahiii hot. 
Ai RaiS.ji, nl kachh banat up^ tarkhani an bat3.e. 
590 Tan beakul ho gia., bhiikh ne pran ganw&e. 
Ab hamare tan bich chalan ki taqat nahiri. 
Maro yeh hi kapiit, karen bhoj,an ham khae." 

Rdja Nal. 
" Ranij jabhi tumhara bachan hameii kia parwan. 
M§,r<in turt kapftt ko nische le jan. 

This must be the work of fate, my Kani, 

I did not know at all that this could be ! 

Leaving my kingdom and wandering in the forest 

I feel the pangs .of hunger in my body. 

5S5 Three days have passed in walking. 

And we have had nor water nor food ! " 

Efini Damwanit. 

"I see a pigeon under this kadamf tree. 

Let us kill and eat it, there is no other plan. 

0, Raja, there is no other plan ; 

590 My body has become restless, hunger is slaying me. 

I have no power to walk within my body. 

So kill this pigeon and let us eat it." 

Rdja Nal. 

" Rani, I have approved of thy words. 

I will strike the pigeon and take its life. 

* For TtabMar. 

t Qadanl according to tte MunsMs. It is the Tcadamba,-or nauclea 
cadamba, a favorite tree with, fragrant blossoms. 



595 Ya nische le jau, piyarij aur sistar kuchh hai nahm : 
Dhoti ger usi ke lipar main pakarto us ko j^e. 
Ger di&, dhoti main, lekar ur g{3. woh, piyari ! 
Ab soche ! Kuchh ban men nahid ata, jab tak ho hamari 
hari !" 

Rani Bamwant'i. 
" Bipat kal bipta hamen kyun dini, Eaghu Eai ? 
600 Ya to hamare pran lo, ya tum kaxo, Ji, suhai." 

" Bipat men na koi sangi ! 
Piya kay&, hui nangi ! 
Prabhu, sidh lijo meri ! 
Bipat ne in ki gheri ! 
605 Saran ham ne He tharf 1 

Chali ab jan yehan mahari ! 

595 Know this for certain, my love, I have no other arms ; 
So I will throw my loin-cloth over it and take its life.* 
I threw my loin-cloth over it and it flew away with it, 

my love ! 
Now think ! I can get nothing in the forest, and am 
undone until I do ! "f 

Bdni Bamwanti. 
" Why hast added trouble in a troublous time, God ?J 
600 Either take our lives, or save us, Lord." 

" We have no companion in our misery ! 
My husband's body hath become naked ! 
Lord, help me ! 

Thou hast encompassed him with grief ! 
605 I seek thy aid ! 

My life will depart from me here ! 

* There is a hreak here and Raj& Nal has tried to catch the pigeon 
before lie speaks again, 
t Because he was now stark naked. 
% Raghfl Rai = Rfi.m = God. 


Tbare bin na koi, Sami ! 
Karo rachhya Garui-gami*" 

Raja Nal. 

" E9.iii, Dagar Bidarbh kh yeh marg le jS,n. 
610 Jah&n tere pitmat bain, kare ap pahchan. 

Kare ap pahchan, piy§.r], yeli marg sundar kliasd. 
Garjat singh, hiS, mera larze, yeh hi kahfln tumhare 

pasa : 
Ban k^ rahua bahut kathan, hai is men dukh, sun le, 

Kaun karam men rekh lekh hai ? N& maya Prabhft ki 

jani \" 

Rani Damwanti. 
615 " Yeh ham ne jane piya, kis ke man aur b&p ? 
Hamen chhorke ban bikhe raho akeli ap." 

I have none but thee, Lord ! 
rider on Garui* help us !" 

Raja Nal, 
" Eani, this is the way to the city of Bidarbh. t 
610 Where are thy parents, do thou recognise it. 
Recognise it, my love, this beautiful road. 
The lions roar and my heart trembles (for thee) and I 

tell thee this : 
Dwelling in the forests is hard and full of troubles, 

hear thou this, R&ui. 
What lines are written in our fate ? The mysteries of 

the Lord are not to be known 1" 

Rani Damwanti. 
615 "What do I know, my love, of father and mother ? 
Leave me and I will dwell alone in the forests." 

* The fabulous bird Garuda and veHcle of Vishnu of whom Rdma 
was an avatdra or incarnation, 
t Vidarbha is, howe-ver, Bir&r, a country and not a town. 



" Piyaji, hamen tiyag na jaJyo. 
Sang hamare piya rahiyo. 
Piyaji, nadan mat matari, 
620 Mujhe kariyo inati niyari, 

Akeli main jiiin ban men, 
Pran apni tajun chhin men." 

Raja Nal. 
"■ Rani aisi na kaho mukh se bachan katbor. 
Main tujh ko kaise tajun ? Priti cband chakor. 
625 " Prit ab lag nabin jani, 

Tajiiri kaise tujbe, Rani ? 
Tu bi pranon se bai piyari, 
Karun kaise tujbe niyari ? 

" busbandj desert me not. 
Live witb me, my love. 

busband, I am a simple woman, 
620 So desert me not. 

If I dwell alone in tbe forest, 

1 sball give up my life in a moment." 

Raja Nal. 
" O Rani, say not sucli harsb words witb tby lips. 
How could I leave thee ? Our love is as tbe moon's and 
tbe partridge's."* 

625 " My love for tbee is not yet satiated. 

How could I desert thee. Rani ? 
Thou art tbe love of my life. 
How could I desert thee ? 

* It is commonly said tliat the chakor or Indian red-legged partridge 
ia violently in love with the moon. 

VOL. II. — 33 


Tere bin kya mera jina ? 
•630 Baia dukh yeh liamen dina !" 

BAni Damwanti. 
" Pran piya bin na bachen, par gai prem zanjir. 
Bat tumhari sunat hi chale nain se nir. 
Tere bin kaun saLe dukh sukh mahara? 
Pi'an tajun chhin merij pitam, jo tu ho ja ham se niyari. 
'635 Kand, mul, phal, phul torke main tumhare khatir lae ! 
Bhojan kar^ Maharaj hamare, ya tum ko chahiyej Sain !" 

Bdjd Nal. 
" Rani ghabarao mati, man men bandho dhir. 
Sab sah^i hamari karen, sada bhajo Raghbir." 
" Bhajo Raghbir ko, piyari. 
€40 Kabhi hove nahin hari. 

How could I live without thee ? 
'630 Great is the trouble given me !" 

Rani Damwantl. 
" I cannot live without my husband, the chain of love 

hath bound me. 
At thy very words the tears flow from my eyes. 
Who shall bear my joys and sorrows but thee ? 
I should die in a moment, love, if thou desertest me. 
635 Branches and roots and flowers and fruits I bring for 
Bat, my Lord, as doth beseem thee. Husband !" 

Baja Nal. 
" Rani, be not distressed and be patient in thy heart. 
Ever call on Raghbir,* for he will always help us." 
" Call on Raghbir> my love, 
640 And thou shalt never be undone. 

* i.e. Ram = God. 

RAJA NAL. 259 

Ram jag ko hai Kartara, 
Dhyan un ka hameri dhara. 
Bipat men sukh kare woh hi, 
Aur daja nahin koJ ?" 

645 Raja us ban men phire ae mitr ke pas. 

Bahot adar us ne kia,j Raja bhae udas. 

Dekhkar udas kia adar bhari. 

Das paiich rat mahilon ke bicL guzarf. 

Khunti pe har dhara Rani jae. 
650 Woh nigal gai khunti, nahin maya pai ! 

Jab Rani gai rus pari, mahilon jae, 

Raja ne an ap Rani athai. 

Ram is the Lord of the world 

And I have worshipped him. 

He will bring joy in the midst of trouble. 

And there is none other !''* 

045 The Raja wandering in the forests came upon a friend. 

He showed him great kindness and the Raja was sorrow- 

Seeing his sorrow he showed great kindness. 

Eight or ten nights passed in the (friend's) palace. 

The Queen's necklace had been placed upon its peg. 
650 The peg swallowed up the necklace and the mystery 
was not solved. 

The Queen went angrily into the friend's palace, 

And the Raju (friend) came and mocked the Rani (Dam- 

* The bard, having so far followed the classical legend with fair 
success, finishes of£ his legend in his own way and very tamely. 



" Tumhara yeh yar sang us ki nari, 
Lina in bar, b3.t turn se bichari !" 

655 Nal ne jo bat suni bar ki ake. 

Raja Nal. 
" Bbave ne karm-rekb kya Hkbi jake ?" 

Sanke yeb bat, rab ban ke lina- 
Pingal ke des gaman pbirkar kind. 

Edjd Nal. 

" Bipat kal bipti. bamen kya die Dina Natb ? 
660 Isi dusoti bicb men na koi hamare satb." 

TJie Queen. 

" Tbis your friend bath a wife with him, 

That bath stolen my necklace, be thou certain I" 

655 When (Raja) Nal beard of the matter of the necklace, 
(he said) : 

Raja Nal. 
" What bath Fate written in our lines V 

Hearing of this he went into the forest. 

And wandered into the country of Raja Pingal.* 

Raja Nal. 

" Lord of the World, what misery is this that thou 
hast added to our trouble ? 
660 In the midst of our troubles there is none for us \" 

* TMs story is also told of Hariscliandra and Ms wife wten in similar 
trouble. For a note on Pingal see Introduction to the next legend. 

EAJA NAL. 261 


" Bipat men na koi sath ! 
Taje gajpal se hath, 
Hua banon has main rahna ! 
Hamare karm ka lahna. 
665 Hamari khabar le, Sam}, 

Hameii bhojan ki hai hani ! 
Nahin tan pe basham mahare I 
Raj ho taj chalan niyarJ !" 

Rdni Damwanti. 

" SunOj piya, turn se kahun, yeh hi bat samjhae, 
670 Karam rekh mitte nahln, kije lakh upae ; 

Kije lakh upae ; karam yeh likhi hai hamari. 
Is dusoti bich Ram hamare rakhwali. 


" In our trouble there is none for us ! 
I have deserted my elephant,* 
And am a dweller in the woods ! 
It is the decree of my fate. 
665 Have remembrance of me, Lord, 

For I have need of food ! 
1 have not even clothes to my body ! 
Leaving my kingdom I am become a lonely wan- 
derer ! " 

Bdni Bamwanti. 

"Hear, my love, I speak to thee, this do I tell thee, 
670 The lines of Fate are not to be blotted out, try thou a 
thousand plans ; 
Try thou a thousand plans : this was written in our fate. 
God is our protector in these troubles. 

* On whicli Rajas always ride. 


Karo gyan, sat^ sang ; jagat jhiit} hai m&ya. 
Sat mat chhoro ap tumhen yeh le samjhaya. 
675 Jo sat doge chhor, dharm ki ho ja hani. 

Dukh sukh ik hi riip mante hain muni gyani/* 

Rdjd Nal. 
" Gyan dusht ?ina kathan, suno, pati nirp nar. 
Kaun pap pichhe kie, jo ya bipta die dar V 

" Bipat ham pe pa;i bhari. 
680 Khabar lo an, Girdhari ! 

Suno, turn pran ki piyari, 
Bipat ki bat hai niyari. 
Kahun turn se sabhi sari. 
Surt men baji hamen hari : 

Have wisdom and virtue and good company : this 

world is a false illusion. 
Give not up thy virtue, I tell thee. 
675 Give up thy virtue and thy good deeds will suffer. 

The wise sages have known that pain and pleasure have 
but one form." 

Bajd Nal. 

" Knowledge is difficult and cometh hardly, hear, my 

wise and virtuous wife. 
What sin can I have committed before* that I am given 

this trouble ? " 

" Great is the trouble upon me. 
680 Have remembrance of me, Girdhari If 

Listen, thou beloved of my life, 
The story of my sorrow is a strange one. 
' I tell it thee all. 

In my folly I lost the gambling match : 

* i.e., in a former life. f i.e., Krishna = God. 

eAja nal. 263 

685 Ptir sat Indar ne lin8,. 

Barkha ne dukh baya dina. 

Bat kahta nahm jhftti ; 

Nigal gai bar ko khuriti ; 

Buni titar uri mahari : 
690 Eekh talte nahin tari !" 

Bani Bamwanil. 
" Jo Loni so ho lie, dur karo afsos. 
Likha Karam so lii bhogna, kis ko dije dosli ? 
Kis ko dije dosh ; piyaji ? Uchlia Karatn hamara, saiii. 
Eaj chkuta banon bas diwaya ; na maya Prabhu ki pai. 
695 Kami main kuohh chuk pari hai, dukb dia balepan men- 
Ik tarah mera bMg ball hai, Prabhu, donon sang rahe 
ban men ! 

685 And then Indai' tested my virtue.* 

Greatly hath his rain afflicted me. 

I say nothing false; 

The peg swallowed up the necklace ; 

My roasted pai-tridget flew away ; 
690 The lines (of Fate) move not for putting away !" 

Rani Damwanti. 
" What was to be has been, put away thy sorrows afar. 
What Pate hath written must be endured, and who is 

to be blamed ? 
Who is to be blamed, my husband ? An evil fate is 

ours, husband. 
The Lord made us give up our rule and dwell in the 

forests ; His mysteries are unfathomable. 
I have forgotten some (religious) duty and He gave 

me trouble in my youth. 
In one way my fate is happy, Lord, that we are both 

together in the forest ! 

* Apparently by making tli(j weatlier wet. 
t He must mean pigeon, see line 587 S. 



Jo turn se kabhi bichhran hota, babuta dukh phirti, s^in. 

Ab merS, pati bharat-bhang nahin ; din r§.t parwan 
tumliare tairi. 

Chalo, piya, Msi iiagar men, chboro ban ka bas. 
700 Yeban ab chit lagt^ nabin, ham nit rahen udas. 

Ham nit rahen udas, bas nagari men kije. 

Aisa karan karo, dharm hamara nahin chhije. 

Man yeh hi updes ; kirpa kar chMo, ji, agari. 

Turn hamare bhartar, chalun main sang tumhare." 
Rdjd Nal. 
705 " Raniji, sun lijiye, yeh Pingal kl des. 

Mai raj Maharaj hai yehan ke Awadh nires. 

Yehan ke Awadh nires, piyari, maha bali hai Raja. 

Ath pahar din rat nagar rnen baje chhattis b§ja. 

Had I been ever separated from thee, in great grief 

should I have wandered, my husband. 
Now is my virtue secure, as I live day and night with 

Let us go, love, into some city and give up dwelling in 

the forests. 
700 I am no longer happy here and always in sorrow. 
I am always in sorrow, so let us dwell iu the city. 
Act so that our (religious) duty be not aSected. 
This is the desire of my heart : be kind, love, and go on 

(to the city). 
Thou art my husband and I go with thee." 

Baja Nal. 
705 " Rani, hear me, this is the land of Pingal,* 

The great lord of this land and wealthy is the lord of 

Awadh : 
The lord of this (land of) Awadh, my love, is a mighty 

Day and night continuously the thirty-six kinds of 
music are played, f 

* See above line 668. t See above line 134. 

EAJA NAL. 265 

'Am khfi,s men lagl Kachahri, jis ka bara samaja. 
710 Sab pftran partal Eao ke, clihatar mukat sir rSja." 

Rani Damwanti. 
" Khftb bSt turn ne kaM, hirde gai samae. 
Jo bipta PrabM ne die^ so ham bhoge ae. 
So bhoge ab ae, pijaji, suniyo 'araz yeh hi mabari. 
Aur kam ham se Bahin baiita, yeh bipta PrabhA ne darl. 
715 Turn tell ghar jae pat par baith, karo simran bhari. 
Main to Sp Rao ke mahilon jae banegi panhari." 

Raja tell pe raha, Rani rajdwar : 

Sabhi nagar us ko kahen Raja ki panhelr. 

He holds a Court in public and private (audience), 
which is very grand. 
710 Very glorious is this Raja, with diadem and umbrella* 
over his head." 

Bdni Damwanti. 

" Well hast thou said, it is gone into my heart. 

We have gone through all the trouble that the Lord 
hath given us. 

We have gone through it all, my love, hear this prayer 
of mine. 

No other plan have I in this trouble that the Lord hath 
put'upon us. 
715 Go thou into an oilman's, turn his mill (foi: him)f and 
do heavy work. 

I will go into the Raja's palace and become a water- 

The Raja went to the oilman, the Rani to the palace : 
And all the city knew her for the Raja's water-carrier. 

* The oriental sign of royalty. 

t Lit., sit on the driving-rod (behind the oxen to drive them). 

VOL. n. — 34 


RajSi ki panhar kaherij sab bat nagari men nar nari. 
720 Rao pat hanke teli ke^ soch rahi man men bhari. 
Tin dinan Raja ko ho gae, an khaya na jal pia. 
Na tell ne puchha us ko, " kaun kam tH ne yeh ki^ ?" 
Chautha din hua dali ik khal ki thake mukh pai ; 
Mare lat leli raja ke, nikal b^hir mukh se ai. 

Rdjd Pingal. 

725 " Yeh bhojan kis ne kia, ai Rant surgyan ? 

Such bata ham se abhi, gyan-rashk, gun khan : 
Gyaa-rashk, gun khan, hamen yeh kaho sach mukh ban!. 
Mere mahil ke bich adhik hai tu sundar, Pat Rani. 

They knew her for the Raja's water-carrier ; all the men 

and women in the city knew it. 
720 The Raj^ drove the oilman's mill, and had heavy grief 

in his heart. 
Three days passed over the Raja and he nor ate corn nor 

drank water. 
Never asked (of him) the oilman, " what work hast thou 

done ?" 
The fourth day the Raja put a grain of oil-cake* to his 

mouth ; 
Whea the oilman kicked him and knocked'it out of his 


Raja Pingal. f 

725 " Who cooked this dinner, wise Queen ? 

Tell me the truth now, pit of wisdom and virtue : 
pit of wisdom and virtue, tell me the truth with thy lips. 
Thou art the greatest beauty of my palace, thou First- 

* Very coarse food, fit only for cattle. 

t Cliange of scene : Damayanti has now become the water-bearer of 
the palace and the Raja of it is addressing his Queen. 

vlajX nal. 267 

Tere hath ka yeh nahin bhojan, sua le Mshq diwaai. 
730 Main pdchhdn hun bat, sach sab ham se kaho bakhanJ." 


" Mujh ko fursat ni hid, hua mahil men kar. 
Yeh bhojan us ne kia, jo tumhari hai panhar. 
Jo tumhari hai panhir, Raoji, suno haqiqat skA. 
Us piyari ne mahil bich, bhojan ki kari tayyari. 
735 Mere tan men hui mandagl, main ho gaU lachari. 
Teh bhojan us kia nari ne, main yeh bat bichari." 

Bdjd Pingal. 

" Raj3, Nal ke mahil men hai Damwanti nar. 
Us ne hamare waste bhojan kia tayy§.r. 
Bhojan kia tayyar, sawad aisa ham ne wahan paya. 
740 Ais§. hi bhojan is piyari ne, aisa 3.J banaya. 

This dinner is not of thy cooking, hear me, thou mad 
with love (of me). 
730 I ask it of thee and tell me all the truth." 

The Queen. 

" I had no time as I had work in the palace. 
And it was thy water-carrier that cooked this dinner. 
It was thy water-carrier, Raja, hear the whole truth. 
It was that leveling that cooked the dinner in the palace : 
735 As my body was wearied and I became helpless. 

The (water-carrier) woman cooked this dinner, I tell 

Raja Pingal. 

" There is the Lady Damwanti in the palace of Raja Nal. 
(Once) she prepared a dinner for me. 
She prepared a dinner for me and its taste was like this. 
740 Such a dinner hath this leveling made to-day. 


Ya hai koi R^ja ki nS,rfj tumheii bbed ua p^ya : 
Bipat k^l men hM, piyiri, tujh ko yeh hi sunaya." 

" Ai sundar, tu kaun hai ? Kaho hamen sach bat. 
Teh ham puchhat hain tamhen ; kann tumhari zat ? 
745 Kaun tumhari zat ? hameh tu bal suna de, piyari ! 
Dekh turn ko raj-sutiya, tu na haigi panhari. 
Apne man ki bat kholke, kaho haqiqat sari. 
Teh ham se tu sach bata de ; kaun zat hai thari ?" 

Hani Bamwanfi. 
" Bipat kal ki bat hai, kya kahun tumhare sang ? 
750 Narvvargarh ke Eao ki main hongi adharang. 

Ai Eajaji, maiii hongi adharang, bat yeh suno, Ji, ham&ri. 
Dia hai dusota Ram bipat ham pe yeh dari, 

This is some Raja's wife, thou didst not understand : 
She hath fallen into some trouble, my love, this do I 
proclaim to thee." 

" My beauty,* who art thou ? Tell me the truth. 
This do I ask thee ; what is thy caste ? 
745 What is thy caste ? Tell me thy story, my dear ! 

Thy appearance is of a king's daughter, thou art no 

Tell me the secret of thy heart, and teli me the whole 

Tell me the truth ,- what is they caste ? " 

B,ard Bamwanfi. 
" My story is of trouble and death, how shall I tell it 
750 I am the wife of the Raja of Narwargaih.f 
Raja, I am his wife, hear my tale. 
God hath thrown into this exile and trouble 

* Addressing^ Damwantf . 

t Narwar, now a town in the Gwalior state and mucli decayed, repre- 
sents the ancient Nisliadha. 

RAJA NAL. 269 

Nal RSja Mabflraj, jinheri kl main hiin nM. 
Pet bharan ke kaj rahi tumhari panihari ! 
755 Damwantl mera nam, pati sang ban men ai. 
Sab bipt^ ki bat tumhen main an sunM." 

Rdjd Pingal. 
" Kaban turahara Rao hai ? dije sack batae. 
Eaniji, Maharaj ko ham laven ab jae. 
Ham Idveu ab jae, piyari, us ka bhed batdo. 
760 Hameri soch ho gai bhari, zara der mat lao. 

Pichhli bat hamen sab. Rani, bar bar samjhao : 
Hal ahwal hamen sab. Rani, sar Ml sunELo." 

Bdni Damivanti. 
" Hamen ban men se Inke, yeh hi kia bichslr. 
Raja teli ke rahe, main tumhari panhar. 
7(35 Main tumhari panhar rahe mahilon men ^e. 
Bipat kal ki bat, tumhen main an sunai. 

The Lord Raja Nal, whose wife I am. 
To fill my belly am I become thy water-carrier ! 
755 My name is Damwanti and I came into the forests with 
my husband. 
And now have I told thee all the tale of my sorrow." 

Rdjd Pingal. 
" Where is thy Raja ? Tell me the truth. 

R3,ui, take me at once to the Maharaja. 

Take me at once, my dear, tell me where he is hidden, 
760 I am very anxious and so delay not at all. 

The remainder of thy story, Rani, tell me by degrees : 
And thus tell me. Rani, all thy tale.^' 

Rdni Damtvantl. 
" Coming out of the forest this is what we determined. 
The Raja went to the oilman's and 1 became thy water- 
765 I became thy water-carrier and came into the palace. 

1 have told thee the stoi'y of my trouble. 


Jo PrabhA ne dukh dia, soi ham bhongen s&rd, 
Yeh Karta ka ^nkh nahlri tarfca hai taia." 

Raja Pingal. 
" Hath jor binti karfln, Nal Raja Mahardj, 
770 Ohalo nagar ke bich men, kije shakal samaj : 
Kije shakal samaj ap ke, main hun agya-kari. 
Hath jor kah kardn binti chaliyo sang haraare. 
Baithe raj karo gadi pe, ham hazir hain thari. 
An rahe teli ke ghar men, yeh kya bat bichiri ?" 
Rdjd Nal. 

775 " Ai Rani, tum se kahfin bichhran sanjog. 
Jo Brahma ne likh dia, soi bhogne bhog \" 
" Likhi talti nahih tari ! 
Suno, Rani, 'araz hamari. 

The trouble the Lord gave me, I have borne it all. 
The fate of the Lord delays not for putting oif." 

Rdjd Pingal.* 
"With joined hands I say, my Lord Raja Nal, 
770 Come into the city, make all thy preparation : 
Make all thy preparation, I am thy servant. 
With joined hands I beseech thee come with me. 
Sit on the throne, I am thy servant. t 
In coming into the oilman's house what was thy inten- 
tion ?" 

Raja Nal. 
775 " Rani (Damwanti), 1 tell thee that the separation and 
Which God wrote down for us, we have borne ! " 
" What is written delays not for putting away ! 
Rani, hear my words. 

* Having gone now to Raja Nal. 

t Observe the use of hdzir : see Vol. I., p. 370. 

RAJA NAL. 271 

Dusota par gia bhari, 
780 So hi ham ne sahi sM. 

Bipat Eaja koi deta, 
So hi main shish par dharta. 
Karen faryad kisi seti ? 
Soch din rat yeh rahti ; 
785 Likha jo Karam ka bharna : 

Hamen phir raj kya karna ?" 
Raja Pingal. 
" Jo janama is jagat men dukh sukh us ke sath. 
Chaudah baras ban men phire Bhave bas Eaghu Nath." 
" Phire ban bich Raghu Rai. 
790 Dia dukh Kevaki Mai: 

Bipat Raghii pe pari bhari. 
Kare banon bas ki tayyari. 

The hard exile that fell upon us, 
780 We have borne it all. 

Even had some Raja given me this trouble. 
That (too) would I have borne. 
With whom shall we quarrel ? 
Day and night this is my thought : 
785 The decree of Fate must be borne : 

And what again have I to do with empire ? " 
Eaja Pingal. 
"Who is born into the world hath joy and pleasure 

with him. 
For fourteen years did Fate cause Raghu Nath* to wan- 
der in the forests." 

" Did Raghu Rai wander in the forests. 
790 Mother Kevaki gave him that trouble : 

And heavy grief fell upon RaghA, 
And he went to dwell in the forests. 

i-e., Rama ; allusion to the well-known tale in the Bdmdyana. 


Bipat Pahlad ko hM, 
Jis se janen hain sab kol. 
795 Bipat sir pe pari, Eaja, 

Karo yeh dur sab sansa." 
Raja Nal. 
" Ai Kani, turn pe kahun yeb bipta ki bain. 
Bh^ve bas ban men ae, nek pari nahin chain." 
" Chain pari nahin, E^ni. 
800 Ohale bipta men zindagani. 

Kot Narwar taje bhari. 
Ghari dukh ki sahi sari. 
Bat woh hath na ati. 
Bipat men kaun hai sathi ? 
805 Amar jag men nahin koi. 

Dia dukh main saha soi." 

Trouble fell upon Pahladj 

As every one knows.* 

795 Trouble (too) hath fallen on thy head, Eaja; 

So put away all thy sorrows afar." 

Raja Nal. 

" E^ni, I say to thee words of sorrow. 

It was Fate drove us to the forest, this joy seemeth not 

well to me ! " 


" E^ni, I am not at ease. 

800 My life departeth in sorrow. 

I have given up great Narwar Fort. 

Every moment have I suffered grief. 

I cannot recall my word.t 

Who is a companion in sorrow ? 

805 No one is immortal in the world. 

The trouble given me have I borne." 

* The story of Prahlada is explained in Vol. II., p. 5. 
f In the gambling match to his brother Pushkara. 

BAJA NAL. 273 

Raja Pingal. 
" Is men kis ka dosh hai ? nahaqq karo biyog. 
Dukh sukh tan ke sAth haiii ; kie Karam kl bhog. 
Kie Karam kl bhog, Raoji, yeh bipta sab par hoi. 
810 Earn Chandar ki Sitii nari tiyag die ban men soi. 
Bukh piyas ke taras se jin jae rahe Balmik rikh ke 
Baithe r&j karo, MaharSj, piiran Ram kareh ksk." 

Rdjd Nal. 
" Man ki man man rakhiye, na kuchh chala upao ; 
Bhave ne ban men ao dia tarao." 
815 " Kahan meri nkv Damwanti ? 

Bina us bat nahin banti ; 
Bipat men sang rahi mahari. 
Bachan us ne nahin hari : 

Raja Pingal. 
" What blame is there in this ? Thou sorrowest without 

Pain and grief are with all ; it is the decree of Fate. 
It is the decree of Fate, Raja, all have this sorrow. 
810 Sita, R4m Chandar's wife, was deserted in the forests.* 
In the misery of hunger and thii-st she liyed with Balmik 

the saint. t 
Enjoy thy kingdom, Maharaja, and God fulfil thy hope." 

Raja Nal. 

" Let us keep our desires to ourselves, no plans avail ; 

Fate hath given us trouble in the forests." 


8] 5 " Where is my wife Damwanti ? 

Without her I can do nothing, 

That accompanied me in my troubles. 

She disregarded not my words, 

* Allusion to the tale of Sita's exile in the Rdmdyana. 
t Valmiki, the author of the Rdmdyana, who received the banished 
Sita at hia house at OhitrakQta. 

TOL. II. — 35 


Pati birt nar hai meri. 
820 Rahi meri charan ki cheri. 

Bichbar gai pran ki piyari. 
Mere se bo gai niyari : 
Jagat men dbarg mera jina : 
Nabin yebaii an j'al pina !" 
Baja Pingal. 
825 " Dam want} bai mabil men, cbalo ns ke pas. 
Raj karo sukh cbain merij mat na bot udas. 
Mat nl bo udi.s, R^o, main do kar jor kabun sari. 
Diir karo ab socb dilon ki ; sang cbalo, Raja, mabare, 
Karan-har Karta wabi bai, yeb bi bat main samjbailri. 
830 Ab na dec karo, Mabaraja, sang cbalo^ main le jaun," 

Raja ae mabil men, sab kd bu§, milap. 

Dekb apni nar ko Raja karat bilap. 

Raja karat bilap, Rao Pingal mukb bol kabi bani. 

Tbat is my virtuons wife, 
820 Sbe was ever my slave. 

And tbe beloved of my life is separated from me, 

Sbe is parted from me : 

It is useless for me to live in tbe world r 

I can neither eat nor drink (more) bere I ■" 

Bajd Pingal. 
825 " Damwanti is in tbe palace, go tbo'o to ber. 

Rule at ease and pleasmre;, a;ad! be not sorrowful. 

Be not sorrowful, RSja;, I tell fiiee- all (tbe story) witb 

botb bands joined. 
Put away tbe sorrow of tby &©a)rt afar^ Raja, and 0006- 

witb me. 
The Lord is tbe Doer, this do I tell the©. 
S30 Make no delay, Maharaja;,, leit m& take thee with me," 

Tbe Raja went into the palace' and met them all. 

And tbe Raja shed tears to see bis wife. 

Tbe Raja shed tears and R4ja Pingal spake with his- osoutls^ 

RAJA NAL. 275 

Raja Pingal. 

" Garli-mati hain nar dfli ki; yeli lejo, nischejani, — 
835 Jo men ho jagi kaniyan, tumhare sut hoga. Raja, 

Us sang biy^h karAn, kaniyan ka sakal karen hamart 

Kirpa hAi Jagatamb ki, dhariln tumbara dhyan. 
Jori an mila die hatke Sri Bhagwan : 
Jagat men kije meri sahai. 
840 Dcimwanti aur Raja Nal hain hatke die milae. 

Jaiai chand chakor kiran ki prit bani chhab chahi, 
Sur muni jan sun kad kane, teri maya kini na pai. 
Sang sampuran karke, Mata, pichhe bhanet banai. 
Kahte Bansi Lai, kul. Mat, tu Char Jugori men dohal. 

Rdjd Pingal. 

" Both our wives are pregnant : know this for certain : 
S35 If mine be a girl and thine a prince. Raja, 

I will marry her to him, and the girl shall fulfil our 

Earth-mother, thou hast been gracious and I worship 

The Holy God hath rejoined the pair : 

Be Thou (also) my saviour in the world ! 
840 Damwanti and Rajsi are again joined together. 

As the partridge desires the glory of the moon's rays. 

So heroes and saints delight in Thee, but have not 
fathomed Thy mysteries ! 

I finish this my lay. Mother, and then I worship thee. 

Saith Bansi Lai,* Mother, thou art worshipped through- 
out the Four Ages. 

« The author of the poem, see Vol. I., pp. 122, 209, 366 ; YoL IL,p, 2. 

No. XXXI. 


[This legend has not, as far as I know, any foundation in the clasaics like tha 
preceding one, though Dhol ig always described as the son of Nala. 
Nala's sou classically was Indrasena, and Dhola is a very unlikely form to 
occur in a Sanskrit work.] 

[It describes the love of phol and Mdrwan, the daughter of Rilj^ Pingal of 
Pingalgarh, situated in Sangaldip. Shese names do not help rs much. 
Piugala is a classical name connected with the Nfigas or Serpent Bace, and 
if Sangaldip is for Sfikala^dvipa (or Sfika-dvlpa), the kingdom of Pingala 
is placed in the Northern Panjdb, an appropriate situation for the kingdom 
of a NSga monarch. Dhol comes from Narwargarh, or Nalkot, the 
modern Narwfir, as seen in the preceding legend, in the Gwalior State, 
and a place always connected with the legend of Nala. The holders of 
Narwar were for ages KachhwdhS Edjputs, a fact brought out in this story 
hy making Dhol's wife to be Saromi Kaohhw^hl,] 

[The language of this poem is much more filled with Persian words — all by 
the way iu a corrupted form — than is usual in such productions.] 

Bag Fajd Bhol beta Raja Nal M. 

Simar Bhawani Sarda ; ghat men p<ire gyau 

Tin sau sath suhelian le lain apne sath, 
Sarwar talan nAn awandi Bani Marwan. 
Chadar mauza kbolke dhar di§, sarwar t§,l : 

The Song of Raja Bhol, Son of Raja Nal. 
"I worsMp Bhawani and SardI,* may they fulfil mo 
knowledge in my heart \" 

Taking 360 maidens with her 
Princess Marwan came to the lake. 
She took off her veil and clothes and placed them beside 
the tank ; 

• In vague imitation of the real bards. Saradfi is Saras wati, th« 
Goddess of Learning, and Bhawani is Devi. 



5 Mar mar chhalan jaisi bar gai sarwar tal men : 

Tard! Rani yeh phiri sarwar ke t^l men. 

Bol sahelian ; kya kahen ? " Raniji Marwan, 

Araz sano meri binti^ araz sun man lae. 

Chhoti chhoti biyahi tere babal ke nagar men ; 
10 Bart muklawa jaen. 

Kya tera babal nirdbana ? kya dhan ki licbh ?" 

Aisa tana mara cbubbi kalijS. phans. 

Ho dilgir mahilon awati, cbal mata ke pas. 

Is ne kahaj "chhoti chhoti biyahi, bari muklawa jaen. 
1 5 Kya mera bap nirdhana ? kya dhan ki uchh ? " 

MElta kahe, " na tera bap nirdhana, na dhan ki flchh." 

Rani kahe, " kahah biyahi ? kahah mangi ? mere bar ko 
deo batlae ! " 

5 And springing up she entered it. 

And the Princess began to swim about in it. 

Said the maidens ; what said they ? "0 Princess 

Hear our petition and harken to our prayer. 
When we were little we were married in thy father's city : 
10 When we grow up we shall go to our husbands. 

Is thy father poor ? Is there any lack of wealth V* 

Their reproaches sank into her heart. 

Sorrowfully she entered the palaco and went to her 

Said she, " When they were little, they were married, 

and when they grow up they will go to their 

15 Is my father poor ? Is there any lack of wealth ?" 

Said her mother, " Neither is thy father poor, neither is 

there lack of wealth." 
Said the. Princess, " Where was I married ? where was 

I betrothed ? show me my husband \" 

* That he hath not arranged thy marriage. 


M§.tEl kahe, "sat din§.n M tft thi, nau din ka Dhol : 

Thall katora biyah kara, Narwargarli ke man." 
20 Rani kahe, " kin gallon Dhol base ? Kyiinkar hoga mel ?" 

Dhore Tarwan khari Marwan se kare jawab : 

" Bat bari mukh chhota, kahti ave laj." 

Ratra palang bichhake phulon sej bekhar ; 

Tan dupatta so rahoii Raniji Marwan, ji. 
25 Raja DIiol ko yad karon Raja ki beti Marwan. 

Supne men Dhol mile Raja ki beti Marwan. 

Chali mahil ko awandi Rani Marwan. 

Sanj pari, din dhul gai, Raniji Marwan 

Soi mahil ke man, ji. 
30 Adhi rat naukandh gai, Thakurji Prabhfl.ji ! 

Said her mother, " Seven days old wast thou, nine days 

old was Dhol : 
Ye were married in a platter and a cup at Narwargarh.'^ 
20 Said the Princess, " In what street doth Dhol dwell ? 

Where shall I meet him ?" 
Tarwan* standing beside spake to Marwan : 
" Great words from a little moatht bring shame to the 

Making a red bed and covering it with flowers, 
And spreading shawls on it Princess Marwan lay asleep. 
25 And Marwan the king's daughter remembered Rajsi 

In her di'eams Marwan the king's daughter met with 

Princess Marwan went into the palace. | 
The evening fell and the day closed in, and the Princess 

Slept within the palace. 
80 It was dead of night at midnight, my God, my Lord ! 

* Sister to Marwan. f TMs is a proverb. 

t TMs and tlie next five lines are rather confused. 

§ Ji, sir, at the end of the lines is not repeated in the rendering. 


" Supne men Dhola mile, sajan s§,jan mer^. 

Mujhe mila supne ke man, ji." 

Pahar rat rah gai Pingal ki beti nun : 

Kunjan ne paya kharat, ji : 
35 Rani ki ^nkh khul gai, ji. 

Uthke baitM ho gai Marwan, 

Dil se kare jawab, ji : 

" Rain ka supnSk mujhe bh^ gaya, Thakurji merEi. ! " 

Kunjan ne paya kharat, ji. 
40 Bari fajar pahra nur ka, Thakur Thakur mera ! 

" Araz suno mera, binti merij mata piyari : 

Meri sun dil ki bat, ji. 

Rain ka supna bha gaya, meri mata piyan. 

In kunjan ne paya kharat, ji. 
45 In kunjan ko marwae de, meri mata piyari : 

Sarwar talan ko de purwae, ji." 

(Said Marwan), "Inadream I met Dhol, my love, my love, 

I met him in a dream !" 

A watch of the night remained to Pingal's daughter, 

When the cranes* made a noise^ 
35 And the Princess opened her eyes. 

Marwan sat up 

And said in her heart : 

" The dream of the night hath taken hold of me, my 
God \" 

The cranes made a noise. 
40 The light of the early morn came upon her, my God, 
my God ! (Said she) : 

" Hear my prayer and my petition, mother dear. 

Hear the desire of my heart. 

The dream of the night took hold of me, my mother dear. 

And the cranes made a noise. 
45 Slay these cranes, my mother dear. 

And fill up the lake." 

* Properly wild geese ; but here I think the well bred bird Eulang 
ia meant, which is a species of crane, the Ardea Sibirica. 



Boll TS,rwan, " kya kahe men bahin Marwan ? 

Teh kunjan tain dusor ki, meri Marwan^ 

Teh janen Narwargarh ko roz^ ji." 
60 In talan se sobha ghani j meri sunfci kyftri nahin b&t ? 

Likhke ohitthi bhej do kunjan ke pankh par, 

Jake degeh Dhol ko de, ji. 

Bari fajar pahara nur ka Rani MS,rwan 

Suhelian li bulae, ji. 
55 Tin sau sath suhelian aur Eani Marwan 

Sarwar talan ko jaeh, ji : 

" Araz suno mori binti, mere kunjan piyare ! " 

Sat Jug sacha pahra birt da, ji. 

Kunjan karen jawab, ji : 
60 " Man ke bhed bata de, rukka de likha, ji. " 

Boli Marwan, kya kaheh ? " mere kunjan piyare, ji, 

Meri chitthi turn lejao Raja Dhol pe, ji." 

Said Tarwan, " What saith my sister Marwan ? 

These cranes are strangers, my Marwan ! 

And they go daily to Narwargarh. 
50 The lake beautifieth the place : why dost thou not hear 
my words ? 

Write a letter and send it on the wings of the cranes. 

And they will go and give it to Dhol." 

In the early morn at the hour of dawn the Princess 

Called her maids. 
55 Princess Marwan with 360 maidens 

Went to the lake. (Said she) : 

"Hear my prayer, my beloved cranes !" 

It was the Golden Age of virtue,* 

And the cranes spake : 
60 " Tell (him) the secrets of thy heart and write a letter." 

Said Marwan, what said she ? " My beloved cranes, 

Take my letter to Raja Dhol." 

* Wlien animals could talk. 


Bole kunjaii, " tneri araz suno, Edni Marwan ; 

Turn suno hatnari bat. 
65 Likh likh chitthian sai-i ki bandh do, 

Hamare pankhan ke bandh, ji." 

Likk likh chitthian die pankhan ke bandh, ji. 

Dharke dari lagaute kunjan pair. 

Narwargarh ko aute kunjan dusore. 
70 Sarwar talan bar gae kunjan piyare : 

Budhi kunjan pichhe rah gai, ji ; 

Baithi sarwar ke p41 par, ji. 

Puchhe budhi kunj sab kunj3.n se ! 

" Woh Raja Dhol ko chitthi dikha die, ji." 
75 Itni sunke bahir awaten kunjan piyare : 

Hath jor karea binti budhi kunj se : 

" Tere nau par lagte pair, ji ; 

Hamari chitthi to gal gai, bahin hamari, ji ! 

Hamari jan bacha de ; sun, kunj, meri bat, ji ! 

Said the cranes, " Hear our prayer, Princess Marwan, 

And hearken to our words. 
65 Write thy letters and tie them. 

Tie them to our wings." 

She wrote the letters and tied them to their wings. 

And the cranes flapped their wings and flew away : 

The strange cranes flew to Narwargarh. 
70 The kindly cranes entered the lake ; 

But an old crane remained behind. 

And sat on the banks of the lake. 

Said the old crane to all the cranes : 

" Show the letters to Raja Dhol." 
75 Hearing this the kindly cranes came out, 

And with joined hands (!) besought the old crane t 

" We lay our heads nine times at the feet. 

Our letters have been wetted, sister ! 

Save our lives ; crane, hear our words I 
VOL. II.— 36 


80 Baja ko tA apni chitthi de dikhae, ji." 

Uri kunj chalke ave mahil ke mm, ji. 

A munderi baithi, baithi mnnderi jae ji. 

Raja Dhol wa Eani chaupur khelte ji. 

Dekb kunj ko Dhol mahil men bar gia, ji. 
85 Tir kuman jaise lauta Eaja Dhol, ji, 

Kunj ne cMtthi de ger, ji. 

Sammi Kachhwahi ne utha lie, ji. 

Sarsar chitthi banchi, ji : 

Rani Marwan ki likM bain aslok, ji. 
90 Itni men Eaja Dhol aya, ji. 

Rani ne us ko dekhke chitthi phunk de, ji. 

Jalti chitthi dekhkar Rani se kare jawab, ji : 

" Yeh to kya chitthi tu ne phunk de, Sammiji Kachhwa- 

Yeh to de thi kunj ne ger, ji." 

80 Show thy letter to the Raja." 

The crane flew up and entered the palace. 
And sat on the parapet, sat on the parapet. 
Raja Dhol was playing chaupur with, his Queen,* 
And seeing the crane Dhol entered the palace. 

85 As Raja Dhol was fetching his bow and arrows 
The crane dropped the letter. 
Sammi, the Kachhwaha,t took it up, 
And quickly read the letter, (and knew that) 
Princess Marwan had written the verses. 

90 Meanwhile Raja Dhol came up. 

And the Princess seeing him burnt up the letter. 

Seeing tbe letter burning he said to the Queen : 

" What letter is this that thou art burning, Sammi, 

thou Kachhwaha ? 
The crane let it drop." 

* Ttis is evidently the sole occupation of a Raja in tlie villagers' 
estimation. See below in this legend. See Vol. I., p. 242 S. 

f phol's wife. The allusion is to the Kachhwahas, a well-tnown 
tribe of Rajpto, who, for many centuries, held Narwargarh or Nai^war. 


95 Boll Mm : ky§, kahe ? " Rajl Dhom, ji, 
Us gaori men koi lagi nahiri, ji. 
Likhke chittlii de die, ji, Rani Marwan ne 
Bheji kunj3,ri ke hath, ji ! 
Kag8,n hath saneri,- chirian hath salam !" 
100 Itni sunke Dhol hua man men dilgir, ji. 

Rani Marwan dekhe hi bat, ji. 

Ghar ka Brahman bula lia Rani Marwan, ji. 

A Brahman ne die kalyan, ji : 

" Teri kalyan, teri kul ki kalyan, ji !" 
105 " Meri chitthi tft le jae, Dadaji Brahman : 

Turn le jaiyo Dhol ke pas, ji. 

Narwargarh ko turn jaiyo sajan pe, ji. 

Dhol sajan ko do milae, ji." 

Ranch asharfi us ko de die buddhe Brahman. 
110 Chala ghar ko auta buddhaji. Brahman, ji : 

95 Said the Queen, what said she ? " Raja Dhol, 
There is no messenger in her village, 
(And so) Princess Marwan wrote a letter and gave it 
To a crane ! 

(It is) a message by a crow, a salutation by a bird !"* 
100 Hearing this Dhol became sad at heart. 

The Princess Marwan waited. 

The Princess Marwan sent for the household Brahman. 

The Brahman came and made salutation : 

" Prosperity to thee, prosperity to thy race I" 

105 " Take thou my letter, Father Brahman : 
Take it to Dhol. 

Go thou to Narwargarh to my love. 
And make a meeting with Dhol my love." 
Five gold pieces gave she to the old Brahman. 
110 The old Brahman went home 

* A well-known proverb ; it means that such are never delivered. 


Pancli asharfi de die apnl Bralimaiii ko, ji : 

" Turn is se karo gazara, ji." 

Majilon majilon chal para buddhaji Brahman : 

Woh to Narwargarh ko jae, ji. 
115 Chala mahil ko i,wanda Eaja phol pe, jl : 

Khaskhas ke bangalon men auta Dhol ke pas, jt. 

Ake kaly3,n die Eaja Dhol ko. 

" Kis desan se tera auna, Dadaji Brahman V 

" Pingal des se aha Narwargarh ke man, ji." 
120 Dastavez to de die Efija I>hol ko. 

Sarsar us ko banchta Eaja Phol, 

Apne man ineii khnshi ho jae, ji. 

Brahman lekar chale apne mahil men, ji. 

Thamak thamak awanda mahil men, ji j 
125 Eani se karta jawab, ji : 

" Pingalgarb se ana Dadaji Misar ka : 

Is ka ratra palang bichha do, ji." 

And gave the five gold pieces to his wife, (and said) : 

" Do thou live npon these." 

Stage by stage went the old Brahman^ 

Going to Narwargarh 
115 He went to the palace of E^ja Dhol, 

He went to Dhol in the thatched house. 

And saluted Eaja I>hoL 

" From what land art thou come. Father Brahman ?" 

" I am come from Pingal to NarwargaA." 
120 He gave the letter to Eaj& Dhol. 

Eaja Dhol quickly read it. 

And was pleased in his heart. 

Taking the Brahman with him he went into the palace. 

Jauntily went he into the palace 
125 And spake to the Qaeen. 

" Father Brahman hath come from Pingalgarh, 

Make a red bed for him." 


Itni kahke RajS. dial para, ji. 

Kache sut lik palaug bicttba dia bhanwari ki m^n: 
130 Cbitti cbadar tan de palang par, ji 

Phil- usi Braliman ko bula lia Rani ne, ji: 

" Meri araz suno, Maharaj, ji." 

Jab Brahman a gia mahil ke man, ji, 

Boli Rani, '' tnjh ko akhde, buddhe se Brahman, 
135 Ao, turn jao palang par baith, ji." 

Jab woh palang par baitha buddha sa Brahman, 

Woh to gir para bhaiiwari ke man, ji. 

Wahaii se palang utha lia Rani Sammiji Kachhvv§.hi, ji. 

Ake Dhol Raja, Rani se kare jawab : 
140 "Mujhe deo Brahman ko batae,.ji." 

Boli Rani; kya kahe ? " Rajaji Dhola ji, 

Woh bhag gia Brahman mahil se, ji." 

Raja Dhol ko sunke us ka laga farak, ji. 

Saying this the Raja went away, 

She made him a bed of unwoven thread over the well, 
130 And spread a white sheet over it. 

Then the Queen called the Brahman (and said) : 

" Hear my petition, Maharaj,* (and come)." 

When the Brahman came into the palace. 

Said the Queen, " I say to thee, old Brahman, 
135 Come and sit on thy bed." 

When the old Brtlhman sat on the bed 

He fell into the well. 

Queen Sammi, the Kachhwah^, took away the bed. 

Came Raja Dhol and said to the Queen : 
140 " Let me see the Brahman." 

Said the Queen ; what said she ? " Raj^ Dhol, 

The Brahman hath fled the palace." 

Hearing this Raja Dhol became sorrowful. 

* Common form of address to Bralimans, 


Wahan Rani Marwan Br3.1imaii ki dekh bat, ji. 
145 " Khabar sar majhe na die, ji, buddbe Brahman. 

Tin sau sath kos se Nal Raja kS, DliolS,. 

Kaun jane Brahman mar gia ?" Mir^si lia bulae, ji. 

Jai jawahir bat kare woh Mirasi k^ larka. 

" Garj diw§,ni main phiruri, mere babal ka Mirasi : 
150 Mere garj an piiro, ji. 

Tin sau sath kos base Nal Raja ka Dhol. 

Mere Phol sajan ko mila de, ji." 

" Tera bhija j^unga, Pingal ki beti Marwan : 

Mere larkon ka kaun ahwal, ji ?" 
155 " Le ja panch asharfi, tere wari jawan, Mirasi : 

De ja mirasan ke hath, ji. 

Sanjam se larkon ko, sanjam se kare guzarah.^' 

Leke p^nch asharfi jaio Mirasi ka larka : 

Rangale datari men pauta, ji. 

Princess Marwan awaited the Brahman. 
145 " The old Brahman hath brought me no news. 

It is 360 hos from Dhol the son of Nal : 

Who knows but that the Brahman be dead ?" She sent 
for her Minstrel. 

The Minstrel made his salutation. 

" I am in great straights, Minstrel of my father ; 
150 Do thou help me. 

At 360 hos hence dwelleth Dhol the son of Nal. 

Make me to meet with Dhol my love." 

" I will go whither thou sendest Marwan^ daughter of 
Pingal : 

But what will happen to my children ?" 
155 " Take five gold pieces, as I am thy sacrifice. Minstrel, 

And give them to thy wife. 

That she may carefully, carefully feed her children." 

The Minstrel took the five gold pieces 

And put them into his painted fiddle, 



160 Sanwalia Mirasi, ji. 

Woh takre tnangne gia bhul : 

Tukre ka kansa marta Sanwalia Mir&si. 

Chala apne ghar ko ave, ji. 

Panchoii satoii larkon ko le rahe mirasan, ji. 
165 Tukroi ki dekhi bat, ji. 

Dur se awate ko dekkke Mirasi ko, 

Us ne teori li charhae ; 

Mathe men papi bal, ji : 

" Kis duti ne bharma lia tukre die jo chhor ? 
170 Aj ke tukre kahaii gaiiwa de, sun sajan mera ? 

In larkon ka kaun abwal V 

" Tukre men se tujhe kya khana, sun mirasan mera ? 

Tu to nan pulao urao, ji !" 

"Ukhti kamai mujhe dikha de, sun sajan mera." 
175 Rangala dutari jharda, wok Mirasi ka larka : 

160 Did Sanwalia, tke Minstrel. 

He gave up begging 

And tossed away his begging-bowl, did Sanwalia the 

He went to his own house. 

His wife was playing with her half-dozen sons, 
165 And waiting for the scraps. 

She saw the Minstrel coming from afar. 

She frowned heavily, 

And her countenance was wrathful (and she said) : 

"What witch hath charmed thee that hast given up 
begging ? 
170 Where hast lost to-day's scraps, my husband ? 

What will become of these boys V 

"What have scraps to do with thee, my wife ?" 

" Do thou cook bread and stews !" 

" Show me thy earnings, my husband." 
175 The Minstrel shook out his painted fiddle : 


Crhai" men ho gai dekhke mat, ji ! 

Apne man men sochta Mirasi ka larka, jl, mirasan se bole : 

" Rani Marwan bheji hai Dhol ke pas. 

Tere kya man bhauta ? Tu to mirasan haigi meri : 
180 Mujlie man ke bhed batau, jt." 

Jab mirasan samjhati apne khavind ko : 

" Sun meri bat, ji. 

Ghari men jata, pal men jaiyo, ji. 

Eani Id sandesa puro, ji." 
185 Man men apne soclifci, man men kare bichar; 

" Ghari men kadhta pal men kadh : 

Pichhe man bhauti khawan." 

Jab sunke Mirasi mirasan se kare jawab : 

" Sher, baghire, chite ka rasta ; 
190 Woh to jaenge mujh ko khae, ji. 

Apne hath oil ki do rotiah, ji. 

And the household were pleased at what they saw. 

Thinking in his mind the Minstrel spake to his wife and 
said : 

" Princess Marwan hath sent me to Dhol. 

What thinkest thou ? Thou art my wife. 
180 Tell me the secret (thought) of thy heart (as to 

Then said his wife to her lord : 

" Hear my words. 

If thou hadst to go in an hour, go in a moment, 

And fulfil the Princess' message." 
185 She thought in her heart and pondered in her soul : 

" If I had to send him in an hour I would send him in 
a moment. 

That I might enjoy myself to my heart's content." 

When he heard his wife said the Minstrel : 

" The way is of tigers and wolves and leopards ; 
190 They may eat me on the way. 

Give me two loaves with thy hands, 


Mujlie ziafat de jim§.e, ji." 

" BhAn paka dte tujhe khichii, sun sajan sajan mera; 

Tujlie jholke deun jimae." 
1 95 " Khichri khickrl ky^ kahe ? Khickri bari bakhan ! 

Kab pakaoge ? kab bhawana ? kab jimke Narwargarh 
ko jaun ? 

Apne bathon kl do rotiEinj sun, mh-asan merij 

Hazir ka meli jimaiye ji 

Ser dli§,i ata chholari k^ laiye, ji : 
200 Sawa saw&, ser ke do rot, ji. 

Chutka kalar nun ka, panch char gkathe laiye, ji. 

Chule se nicbe sarka deiye, ji." 

Tukre torke mukh men pa lia Mirasi ke bete ne : 

Gbatha lia tha dabae, ji. 
205 Tukra to mukh men phul gia Mirasi ke bete ke : 

Ghathe men se chhut gai ankh men chhint, ji ! 

And let me eat them in safety." 

" I will cook thee a dish of rice and pulse^ my love, 

my love : 
I will give thee food in plenty." 
195 " Rice and milk, rice and milk, what sayest thou? Rice 

and milk is lofty fare ! 
When will it be cooked ? when will it be put in the 

oven ? when shall I eat it and go to Narwargarh ? 
A couple of loaves from thy own handsjhear, my wife. 
That are ready, give me to eat. 
Bring two and a half sers of pulse, 
200 And make me loaves of one and a quarter each. 

Sprinkle a little salt on them and bring one or two 

onions : 
And give me a loaf from off the hearth." 
The Minstrel broke off a piece and put it in bis mouth 
Mixing the onions with it. 
205 The bread swelled in the Minstrel's mouth. 
And the onion spirted into his eyes ! 
voii, 11,-37 


Gliathe ka khana to pahile rona, ji, Thakur, Thakur mera ! 

Palkaii se chalta nir, ji. 

Jab mirasan bolti Mirasi ke bete ko : 
210 " Bliojan pave ya ro raha, sun s§,jan mera, ji ?" 

" Bhojan M Bbagwan hai, sun mirS,sau meri : 

Mujh ko larkon ka i gia daregh, ji. 

Kunda sonta Ik de, sun mirasan meri : 

Sukbe mircMn lS,e de, ji." 
215 Devi Surasti mana lie MirS^si ke bete ne; 

Awalan kar li yad, ji. 

Dharke ragra lagd dia, ji. 

Bhang lie banae, ji. 

Aur dafa patla pula pive tha, ji ; 
220 G^rbS, sAkba lia banae, ji. 

Pancb char piyala pita Mirasi ka larka. 

" Hnkka taja karke la de, mirasan meri : 

To eat onions is to weep,* O my God, my God ! 

The water ran from his eyes. 

Then said his wife to the Minstrel : 
210 " Art eating or weeping, my husband ?" 

"Food is indeed God,t hear, my wife; 

I was (sorrowful for) the separation from my sons. 

Bring me pestle and mortar, hear, my wife : 

And bring me some dry pepper." 
215 The Minstrel called on Devi and Saraswati,t 

Thinking first of them. 

He began to pound. 

And prepared some bhang. ^ 

Before he used to take it thin, 
220 Now he made it thick and strong. 

The Minstrel drank off four or five cups. (Said he) : 

" Make ready my pipe, my wife, 

* This is a proverb. f This is a proverb. 

X See first line. 

§ The intoxicant bhang is made by grinding hemp leaves to a fine 
powder and mixing with water. 


Mujhe kone men khindra bichM de, ji." 

Hukke ka pJna amal charh gi§, Mir^si ke bete ko. 
225 Kone meii gia kathS, ho ji. 

Panchon saton larke ko le chali mirasan us ki : 

Chali bazar ki sair ko, ji. 

Ghiimti gMmti M halwai ke dukan ko. 

Sharfi dhar dJ halwai ki bat, ji : 
230 " Changi changi shirnin mujhe dilaiye, ji." 

Changi changi shirnin le lie halwai ke larke se. 

Thora thoi-4 iarkon ke h^th men rakh dia, ji : 

Aur sab chat li ap, ji. 

Dusri pheri chalke auti bhatiare ke dAkan pe : 
235 " Bhojan daAt mujh ko de de, meri nagari ki Bhatiari." 

" Jo tere man bhave le le, meri Mirasan." 

Asharfi rakh di us ki tandur par, ji : 

" Nan pulao mujhe de de kofta, meri Bhatiari : 

Zarda pulao change change de de, ji." 

And let me sleep in a corner on a mat." 

As he smoked the pipe the Minstrel was overcome, 
226 And became insensible in the corner. 

His wife took her half-dozen sons ; 

And went for a walk in the market. 

Wandering about she came to a confectioner's shop. 

She put down a gold piece in the confectioner's shop, 
230 (Saying) : " Give me the best of sweetmeats." 

The confectioner gave her the best of sweetmeats ; 

A few she gave into her children's hands. 

And all the rest she ate up herself. 

Next she came to an eating-house, (saying) : 
235 " Give me of the best food, my Cook's wife of the town." 

" Take to thy heart's desire, my Minstrel's wife." 

She put down a gold piece at the eating-house, (saying): 

" Give me bread and stew and roast, my Cook's wife : 

Give me an excellent stew." 


240 Thora thora larkon ke h§,tli men rakh di&, ji : 

Baki sab chat lia ap, ji. 

GrMmti ghftmta chali gharan ko jae, ji. 

Rangala charkM to ake dha lia, ji. 

Ghiingat lia nikal, ji. 
245 Lamba gtungat dalke dohra de sunae : 

" Tera subag se main randi rabto, ji. 

Katne katke kh&un, ji : 

A-pnh larkon ko tu sam le, ji." 

Hatb na dboe, kuli na kare, ji : 
250 Mirasi man men kare bicbar, ji : 

" Panchon saton larkon ko rabi sam, ji ; 

Gbar ko rabi tbi sam, ji." 

Kangala dutara kbunde se utar lia Mirisi ke larke ne 

Cbala sbabr ko jae, ji. 
255 " Eani Marwau ne mujbe bbej diS, Narwargarb ko, 

Ds se kya dunga jawab, ji ? " 

240 A little sbe gave into her cbildren^s bands. 

And all the remainder sbe ate up berself. 

Wandering along sbe returned borne. 

Sbe got out ber painted spinning wbeel. 

And sbe got out a veil. 
245 Putting on a long veil spake sbe (to ber busband) ; 

" I bad ratber be a widow tban married to tbee. 

Spinning will I support myself : 

And do thou support tby own sons." 

He wasbed not bis bands, be rinsed not bis mouth ; 
250 The Minstrel thought in bis heart : 

" She always supported the half-dozen sons : 

She always supported the household." 

The Minstrel took his painted fiddle from off the peg. 

And went to the city, (saying to himself) : 
255 '' Princess Marwan sent me to Nawargarh, 

What shall I answer ber now ?" 


Apne sochta Mir§,s} ke larke kS,, 

Ap kahte kahe bat, ji : 

" Niche kar Mil sprang! ki tar, ji : 
260 Niche gaunga awaz, ji." 

Bar§,h muthi ki tar charha lie, ji ; 

Wahaii pe pahunchi awaz, ji. 

Jab man men sochta Mirasi ka larka ; 

Man men soch bichar : 
265 " Do mahina to baniyon men guzar dun, Thakur PrabhA 
mere ! 

Do mahina guzar dan Sayyidan ke. 

Main do mahina guzar diin Shekhon men, ji. 

Chhah mahina batit kariln, sun, Thakurji mere : 

Jo Rani Marwan puchhftngi, Pingal ki beti, 
270 Us se jaisa kaisel dAnga jawab, ji." 

Urd bazar men ave Sanwalia Mirasi ka ; 

Woh to mare prem ki tar, ji. 

Thought the Minstrel to himself, 

Consulting with himself: 

" I will tune my fiddle low, 
260 And I will sing with a low voice." 

He strung a string of twelve ells. 

And tuned his voice thereto. 

Then thought the Minstrel to himself. 

Thinking in his heart : 
265 "Two months will I spend with the merchants, my 
God, my Lord ! 

Two months will I spend with the Sayyids, 

And two months will I spend with the Shekhs. 

Six months will I sing, hear me, my God, 

And when Princess Mi,rwan, Pingal's daughter, asks me 
270 I will give her a suitable answer." 

So Sanwalia the Minstrel went into the crowded market. 

And he sang a song of love. 


Charhi mahil flpar ke dekhtl Rani Marwan ; 

Khan sukhawan kesb, ji. 
275 Kkn bulel bar gai Mirasi bete kl : 

Par gai kan bulel, ji. 

Apni bandi ko bulakar b^ndi se kari jaw^b : 

" Nau tar k§, korara t<i le dast ke bich, ji ; 

Do cMr korara marke Mirasi ke bete ko. 
280 Turn Mo maMl ke bich, ji." 

Nau tar ka korara b^ndi ne le lie h§,th men : 

Woh to jae Mirasi ke pas, ji : 

" Mahilori Eani bulauti tujh ko, Mirasi ke larke ! 

Tujhe BAm ne kar lia ydd, ji I " 
285 ChupkS. chupka ^ge ho lia chala mahil ko jae, ji ; 

Karta Eani se jawahir, ji. 

" BS,ven hath tere kyft para, Mii:§.si ke larke ? 

Hath dahine kya para, ji ? 

Mounting her palace (roof) Princess Marwan was 
looking (about her), 

Standing drying her hair. 
275 The song of the Minstrel caught her ear ; 

His song caught her ear. 

She called her maid and said to her : 

" Take a whip of nine thongs in thy hand, 

And give the Minstrel three or four blows with it, 
280 And bring him into the palace.^' 

The maid took a whip of nine thongs in her hand. 

And went to the Minstrel, (and said) : 

" The Princess calls thee within the palace, Minstrel ! 

The Princess hath remembered thee !" 
285 Silently and quietly he entered the palace 

And saluted the Princess. (Said she) : 

" What lies at thy left hand. Minstrel ? 

What lies at thy right hand ? 


B&ven hath Lai Khan lakri par&, ji ! 
290 Dahinehath saraji! 

Lai Khan lakri men pair de de, ji, 

Tere pinde par phirung! sar." 

" Lai Khan lakri main pair na dun, Eani Marwan. 

Mere pinde par na s^r." 
295 " Main to janan tha adhi tiahi pahunch gia, ji. 

Tu ne meri jidri ko laya daregh, ji 1" 

Bole Mirasi, "Dastavez mujhe likha de, ji. 

Main to Dhol dunga dikhae, ji." 

Kor^ sS. kaghaz manga lia, ji : 
300 Baith chaubare ke chhMn men, ji, 

Likh di dastavez, ji. 


" Charhta joban yun charha, jun Sanun ki lor : 

At thy left hand lie the stocks !* 
290 At thy right hand a whip ! 

I will put thy feet into the stocks, 

And flourish the whip over thy body." 

" I will not let my feet into the stocks, Princess Marwan, 

Nor the whip upon my body." 
295 " I thought that thou hadst reached a half or a third of 
the way. 

Thou hast brought sorrow into my life !" 

Said the Minstrel, " Write me a letter. 

That I may show it to Dhol." 

She sent for fair paper, 
300 And sitting in the shade of the balcony, 

She wrote a letter. 


" My youth was flourishing as flourish the clouds iu 


* The stocks in India are always called " Ldl Khan's rods." I do 
not know why. 
t The wettest month of the rains in India. 


Charhta joban main to ghera, jun ghera mali bagh. 

Dhulta joban mera Jiin, jun b§,lu ka rit. 
305 Angan sftklie bS.jra, sun, ESja Dhola : 

BM men sukhe jawar, ji. 

Rani sukhe piu ke Dhola sajan ki nar ! 

Amb pakke, ras chu gai, chusanwale dur ! 

Sukhi gehiln kurh gal, sila batoro an ! 
310 ChliS,n purani ho gai, kburkan lage bans. 

Hath na dhoi, kuli na kari, tere ghar men zat kuzat ; 

Pet ghara, sir dalar, sangar toran jaen ! 

Nau tank ki padmanl Raniji Marwan : 

Toll phiilan de bhar ! 
315 Patli patli kamni main Marwan, 

Khaim dhai chanun, ji ! " 

Blooming youth encompassed me as a garden encotn- 

passeth the gardener. 
Now my youth is declining as a wall of sand. 
305 The millet is drying up in the yard ; hear, Eaja Dhol, 
The millet is drying up in the earth. 
The Princess is pining for her love, the wife of Dhol 

her husband ! 
The mango is ripe, its juice drips and the gatherer is 

The wheat has ripened, come and take the gleanings ! 
310 The thatch is growing old, the bamboos creak. 

She washeth not her hands, she rinseth not her mouth, 

that low woman in thy house : 
Belly like a pitcher, head like a basket, she gathereth 

strange fruit ! 
(But) a peerless beauty is Princess Marwan, 
Weighed beside flowers ! 
315 A slim and slender maid am I, thy Marwan, 
Eating but two and a half (grains of) rice !" 


Marwan ne pati likhi, " Sajan s^jan mera ! " 

Woli to de de Mir^si ke hath, ji. 

Agari ^gari kar lia SanwaliEi Mirasl ka ; 
320 Chali shahr se jae, ji. 

Chal baghori men auta Sanwalia Mirasi ka. 

Woh to chal4 chala jae, ji j 

Age to rail gai Eewa Mali Id. 

Saun ko bicharda Sariwali^ Miraai ka. 
325 Sir par kh^ri rakh di MMi ki larki : 

Khari meri pa rahi tarkari. 

Asa us ko lag rahi, ji. 

Bhari abkoni mil gai Rewa Mali ki. 

" Jekar Eewa mil gai mujh ko Mali ki, 
330 Main laun Dhol ko sath, ji !" 

Agari agari jaisa §,uta Sanwalia Mirasi ka ; 

Marwan wrote the letter, (saying), "0 my love, my 
love !" 

She gave it into the Minstrel's hands, 

And sent Sanwalia, the Minstrel, forward on his road ; 
320 Going (back herself) from the city. 

Sanwalia, the Minstrel, went into the garden. 

Going on the road 

He met Rewa, the Gardener's daughter.* 

And Si.nwalia, the Minstrel, bethought him of the omen. 
325 The Gardener's daughter had her basket on her head. 

And the basket was full of garden fruits. 

Then had he hope. 

Eewa, the Gardener's daughter, was (also) pregnant. 

(Said he) ; " Since I have meb with Eewa, the Gardener's 
330 I will bring Dhol with me !" 

As Sanwalia, the Minstrel, was going onwards, 

* The bard is here anticipating in the confusing way common to his 
class. Eewa was the chief of Marwan's maids. See below line 1043. 

VOL. II. — 38 


Agari to ghorewala mil giS. gliore kh sawar: 
Woh to dol^ le raM s§ith, ji. 
" Thakur, mujh ko ghorewala mil gia, ji : 
335 Main to lauii Dhol ko sath, ji." 

Majilon majilon chal parg, Sanwalia Mirasi ka ; 

Narwargarli ko jae, ji. 

Sawa sau kos pakke par h gia ave chauki ke pas, ji. 

Bole chaukidar ; kya kahe ? " 8\m, raste ka musiifir, 
340 Kalian se aya ? kalian ko chala ? Sun, r^ste kk musafir." 

" Pingalgarh se a gia, sun, cbauki ke sipahi : 

Main Narwargarh ko jMn, ji. 

Sanwalia mera nam hai, sun chauki ke sipEihi.'^ 

Bole sipahi, " tujhe kya kahun ? Sftn, Ssinwalia Mirasi : 
345 Hamari nagari men na bare, sun, Sanwalia Dadhi ke. 

He met in the way a horseman on a horse. 
Taking a bride's palanquin with him. 
(Said he) : " God, since I have met a horseman (thus), 
335 I will bring Dhol with me !" 

Stage by stage Sanwalia, the Minstrel, went on. 

And went to Narwargarh. 

Going 125 kos on the metalled road* he came to a 

Said the guard ; what said he ? " Hear, traveller on 

the road, 
340 Whence comest thou ? Whither goest ? Hear, traveller 

on the road." 
" I am come from Pingalgarh, hear, keeper of the guard. 
And I go to Narwargarh. 

Sanwalia is my name, hear, keeper of the guard." 
Said the guard, "What shall I tell thee? Hear, thou 

Minstrel Sanwalia : 
345 Enter not into our city ; hear, thou Minstrel Sanwalia, 

* Observe this very modem expression. 


Nagar men na bariye mAl, ji." 

Devi Sard^ mana lie Saiiwalia Mirasi ne : 

Is ne abla kar li sar, ji. 

Dharke ragra lag4 dia Sanwalia Mirasi ne j 
350 SlkM di4 baMe, ji. 

" Mardan ke, piyala pi lo, ji : 

Thori thori chuskari le lo, ji." 

Wok sipahi labar gote raste ke basnewale : 

Bkar bhar piyala pila die Sanwalia Dadki ne. 
355 Ckaras ka salfa pila dia Sanwalia Dadhi ne. 

Salfa ka pina amal ho gia sipahi ko : 

Nashe men ho gae chorj ji. 

Chhati pe pair rakhke lakh gia Sanwalia Dadhi ne, 

Narwargarh ke man, ji. 
860 Narwargarh men bar gia Sanwalia Dadhi ka. 

Sanj pari, din dhul gi4, dhan ka laga bhir, ji. 

Go not into the city at all \" 

Sanwalia, the Minstrel, called on Devi and Sarda : 

This did he first. 

Then ground he (the bhang), did Sanwalia, the Minstrel. 
350 And he made it thick (and said) : 

" My braves, drink a cup : 

Take each a little sip." 

The guard were stout swaggerers on the high road. 

And Sanwalia, the Minstrel, gave them a full cup each. 
355 Sanwalia, the Minstrel, gave them each a cup of bhang. 

Drinking of the cup overcame the guard. 

And they were shamefully drunk. 

Putting his feet on their breasts Seinwalia, the Minstrel, 
went on 

Into Narwargarh. 
360 Sanwalia, the Minstrel, entered Narwargarh. 

It was evening as the day declined and the cattle began 
to collect. 


Chalke Sirya Kumliari ke bar men a gi^, ji. 

" Aj ki rain bisram de, nagar ki ri KumMri : 

Bhulke ko dere kunch, ji." 
365 " Par ja gadh&n ki dahlez men, teri wari jawan, musafir." 

Asarh Jetli ke sam§,n hui. " Meri nagar ki Kumhari, 

Tale se bharsa mare, mere Thakurji ; 

Upar se kbaegi kharsa, ji. 

ChangJ jaga bata de, nagar ki Kumhari." 
370 " Cbarb ja is pursal par^ wari jawan, mnsafir." 

Charh gia pursal par Sanwalia Dadhi ka : 

SaMh sanj raha so, ji. 

Adhi rat garhtal baji Eaja Dhol ki ; 

Chala bahir jangal ke sliiki,r, ji. 
375 Eangal§. dutara sanwarta Sanwalia Dadhi ka. 

Bole Mirasi ; kya kahe ? 

And going on he came to the door of Sirya, the Potter's 
wife, (and said) : 

" Give me a night's rest, Potter's wife of the city, 

In the morning I make a march." 
365 " Lie down in the asses' stall, I am thy sacrifice, 

It was the season of May and Jane* (and he said) : " My 
Potter's wife of the city, 

The smell arises from beneath, by my God ! 

And the heat destroys me from above. 

Show me some better place, Pottery's wife of the city." 
870 " Come np these stairs, I am thy sacrifice, O way- 

Sanwalia, the Minstrel, went up the stairs. 

And slept (there) the early evening. 

At midnight were sounded the gongs of Eaja Dhol, 

As he went without for sport in the forests. 
375 Sanwalia, the Minstrel, took out his painted fiddle. 

Sang the Minstrel : what sang he ? 

* The hottest time of the year. 



" San Govind, Govind mera ! 

Is Marwan ne pati likhij sun, Nal Raja ke Dhol, 

Baith chaubare ki chhafln, ji. 
380 Ansu geri mor si, dhar mashtak par Lath : 

' Awan awan kar rahsi la die bdrali mas ! ' 

ChMn purani ho gai, khnrkan lage b^ns ! 

Kya tei'e kaghaz gal gae ? kya siy&hi ki iichh ? 

Eani ko bharosa tere nam ka, tere nam ki ot ! 
385 Marwan maran jog, k^tan jog karir : 

Bay an churi jog haiii, pahine jog sarlr ! 

Angan sukhe bajra : bhuin sukhe jawar ! 

Eani sukhe piu ke, Dhol sajan ki nar ! 

Hath na dhoe, kuli na kari, ji, 

" Hear me, my God, my God ! 
Marwan hath written a letter, hear me, Dhol, son of Rlj^ 

Sitting in the shade of the balcony. 
380 The peacock-formed shed tears and put her hand to her 
head (saying) : 
' He both been twelve months in coming, coming !' 
The thatch hath waxed old, and bamboos are cracking ! 
Hath thy paper rotted ? Hast thou lack of ink ? 
The Princess hath faith in thee, hath confidence in thy 
385 Marwan is losing her beauty, suffering as the acacia.* 
Her bracelets become her arms, her body becomes the 

keeper ! 
The millet is drying up in the yard, the millet is drying 

up in the earth ! 
The Princess pineth for her love, the wife of Dhol her 

husband ! 
She washeth not her hands, she rinseth not her mouth, 

* THs particular tree grows in the deserts only, as a rule. See Une 
632 below. 



390 Ghar men zit kuzat ! 

Moti pini, zang bal, salgar toran jam ! " 

Itni bat jab sun le Rani Sammiji Kacbhw^hi, 

Dil men socli bichare, ji : 

" Jis Mirasi ki sifat sunon thi, 
395 Prabhu, Prabhd mera, ji ! 

Woh to ^ gia nagar ke man, ji I " 

Zanana bhes utarti Sammiji Kachbwahi, 

Kar lia mardana bhes, ji. 

Nau t4r ka korara lia hath ke bich : 
400 Ohal Sirya Kumhari ke ave, ji, 

"Eat ke chor bat^ de, jis ne raton ko pay^ khar^t : 

Kunch ki suli de ddngi, ji ! 

Eaton paya kharat Eaja Dhol ke ankh na lage, ji !" 

" Sanj ke wakt mujh ko yeh to namana dekhe ihk, ji. 

390 That low woman in thy house ! 

Stout of belly, fat of thigh, the gatherer of wild fruit !" 

When Queen Sammi the Kachhw&ha heard these words. 

She thought in her heart : 

" The Minstrel whose praises I had heard, 
395 my God, my God ! 

Hath come into the city !" 

Sammi, the Kachhwaha, put off her women's clothes, 

And put on men's clothes. 

She took a whip of nine thongs in her hand 
400 And went to Sirya, the Potter's wife, (and said) : 

" That thief of the night, who made a noise in the night, 

I will have him hanged (at once) ! 

Owing to the noise in the night R§ja Dhol never closed 
his eyes !" 

(Said the Potter's wife) ; " In the evening he seemed to 
me to be quiet enough. 


405 Charli j§. us pursal par nagar dalicha* lina dekh, 

Kan buchke par raha Mirasi k^, ji." 

Woh to sipahi ftpar charh gi^, ji : 

Thokar marke utha dia sote mus^fir ko. 

" Eaton th. ne shor macMjElj musafir chitra^ ji: 
410 Raja Dhol ke ^nkh na lage, ji. 

Kflnch kl siili tayyar kare, musifir chitra, ji : 

Tu to ho le mere seitli, ji." 

" Aisi taisi men gai Marwan, ji, 

tJpar se gaya Raja Dhol, ji ! 
415 Meri jan bacha le, sipahi sajan, ji : 

Mujh ko dena chhor, ji." 

Jab sipahi bolta, "tu sun, musafir, bat, ji, 

Mujhe ganth-gira dikha de, musafir ji : 

Mojhe paisa dhela dena, de, ji." 
420 Do asharfi nikalta MirS,si, ji ; 

Woh de die sipahi ko, ji. 

405 Go up the ladder and take a look over the city lanes, 

And see where the Minstrel is squatting." 

The (sham) soldier went up 

And kicked up the sleeping traveller, (and said) : 

" Thou didst make a noise in the night, my fine traveller, 
410 And Eaja Dhol never closed his eyes. 

He is getting ready a halter (for thee), my fine traveller : 

Follow thou me.'^ 

( Said the Minstrel) : " Perdition fall on Princess Marwan, 

And after her on Rija Dhol ! 
415 Save thou my life, friendly soldier, 

And let me go." 

Then said the (sham) soldier, " Traveller, hearmy words. 

Show me thy pocket : 

And thou must give me some cash." 
420 The Minstrel took out two gold pieces 

And gave them to the (sham) soldier. 

* For galichd. 


Do asharfi le len musafir se, ]i, 
Dia darwaza se nikal, ji. 
Bole sipahi, " musafir, ji, 
425 Tu sun bhai binti, ji, 

Tehan se tu btag ja, ji : 

Pichha phirke mat dekhna, mere sajan, ji." 

Agari %ari chal para Miras'i_: 

Devi li tM manae, ji. 
430 " Mere chitra, mere sajan ho, ji : 

Eangala dutara utarta, mere chitra, ji." 

Woh to Eangala dutara bajae, ji : 

" Aya tha asa karke is nagar men, ji ; 

Ab chala nirasa ho, ji !" 
435 Eaja Dhol chala ave thS,, ji. 

Us ki awaz Dhol ne sun li, ji. 

" Jaunsi bat th to gata ave tha, ji. 

Taking two gold pieces from the traveller 
He put him out of the gate. 
Said the (sham) soldier, " Traveller, 
425 Hear thou my words. 

Eun thou away from here. 

Without even looking back, my friend." 

The Minstrel went onwards. 
And invoked Devi. 

430 (Said she) :* " My wise one, my beloved one. 
Take out the painted fiddle, my wise one." 
He played on his painted fiddle, (and sang) : 
" With hope came I into this city. 
Without hope do I leave it !" 

435 Raja Dhol was passing 

Aud he heard his song. ( Said he) : 
" What thou wast singing on thy way 

* i.e., the Goddess. 


Wahi mnjbe gake suna de, ji. 
Tujhe parat kya pari^ mere chitrsi,, jl ?" 
440 " Ghorewala, tujhe apne k^m se kam, jl." 

" Tera dohr^ mere man basa, mujhe dohrd deiye snii9,e, 

" Ay^ tha asa karke is nagar man, ji : 

Chala main nivasa ho, ji." 

Bahfin pakarke pichhe bithla lia, ab chala mahil ko jae, ji. 
445 Dekh Mirasi ko E^ni man men sochi, ji. 

Ghora bandh Raja gursal men chala mahil ko jae : 

Chala mahil ko ave : chala mahil ko jae, ji. 

Bole Rdja Dhol, "Meri Edni, ji, 

Is ko palang dena bichhae, ji. 
450 Change bhojan jimd deiyo, meri Rani ho. 

Is ko kh<ib karwao ashnan, ji." 

Sunke Rani ne palang toshak li bichhae, ji : 

Do thou sing to me. 
Why sing for another, my wise one ?" 
440 " Horseman, mind thine own affairs.'' 

" Thy song hath sunk into my heart, do thou sing to 

" With hope came I into this city, 
Without hope do I leave it \" 

(The horseman) seized him by the arm, sat him behind 
him and took him to the palace. 
445 Seeing the Minstrel the Queen thought in her heart. 

The Raja fastened the horse in the stable and went into 

the palace : 
Went into the palace : went into the palacoi 
Said Raja Dhol : " My Queen, 
Make a bed for him ; 
450 And give him good fare, my Queen, 
And bathe him well." 
Hearing this the Queen prepared a bed, 
vol. ii.^=-39 


Chandan chauki bicliha die^ ji : 

Dahl phuiel mangEiy^ ho, ji. 
455 Ang mal mal nahautS. woh Mirasi ; 

Le Allah \k vkni, ji. 

Eani Marwan ki poshak thi, ji, 

Woh to pahini Mirasi ne, ji. 

Dhai ser ata chhole kS, R^ni ne gniidfir lia : 
460 Saw& satva ser ki do roti pakwai, ji. 

ChutkS, dhar kalar nun ka, do ghathe py^z ke, ji ; 

Chauke ke niche khask^ dia, ji. 

Eani ne Mirasi se kare jawab, ji : 

" Bhojan laim to jim le, ji." 
465 Torke tukra mukh men paya, ji. 

Mukh men gia phM, ji : ghathe ki par gai chhint, ji. 

Ghatha khana rona : palkon se bahe nir, ji. 

Sammi Kachhwahi boli, " Bhojan pave kyiin rore hai, ji f 

And placed a sandal-wood stool, 

And sent for curds and cosmetics. 
455 The Minstrel anointed his body and bathed. 

And called on God 1* 

The robes that were Princess Marwan 's 

The Minstrel put on. 

The Queen kneaded two and a half sars of flour 
460 And made loaves of one and a quarter sers each. 

She sprinkled salt over them and put in two onions. 

And took them out of the hearth- 
Said the Queen to the Minstrel : 

" I bring the food, eat it." 
465 He broke a piece and put it into his mouth. 

It swelled in his mouth and the onion spirted. 

To eat onions is to weep : the tears flowed from his eyes. 

Said Sammi the Kachhwaha, " Having got thy food 
why weepest ? 

* He is described as a HindA up to this, and now we have Allah ioi' 


Man ke blied bata de, ji !" 
470 Mirasi ka beta bole, " Rani, ji, 

Bhojaii hi Bhagwan hai, meri Hani, ji. 

Bhojan ko nahln rota, sun, ji ohitra meri. 

Maim bo rota M^rwan ke bhag ko, ji. 

Sangaldip ki padmani meri Rani, toli pbfilau ki bhar, ji. 
475 Patli patli k4mni khave dhai chanwal, ji. 

Barah Khan ka Raja Dhol hai, pake barah kh§.n. 

Main barah khan ki sifat sunon tha, dekhi ik hi khan. 

Rani Marwan se na jima jae, Thakur, Th^kur mera : 

Yeh to bhojan ave jima na ja'e, ji !" 
480 Panch char tukre torta Mirdsi ka, 

Khesh men lie pae, ji. 

Khaskhas ke bangala men autS, woh to chitra, ji : 

Tell me the secrets of thy heart ?" 
470 Said the Minstrel, " Queen, 

Pood is indeed God,* my Queen. 
I weep not over my food ; hear, my wise lady, 
I weep for Marwan's fate. 

My Princess, the beauty of Sangaldip is weighed 
against flowers. 
475 A slim and slender maiden she, eating two and a half 
(grains of) rice. 
Raja Dhol, (the Lord) of twelve Lords, is eating twelve 

(kinds of) food. 
I heard the praises of these twelve kinds of food, and I 

see but one. 
Princess Marwan will never eat this, my Godj my God : 
She will never eat this food !" 
480 The Minstrel broke off four or five pieces, 
And pnt them into his dress. 
The wise one went into the thatched hoiise. 

See above line 210. 


R&ja se jakar kare jawahir, ji : 

Gode se goda mila di&, ji. 
485 Khesli men hath pa lia Mirasi : 

Woh tukre kadhke Raja ke samhne rakh die^ ji : 

" SAtak ki padmani Rani Marwan, ji : 

Woh to tola phulan ki bhar, ji. 

Patli patli Rani Marwan meri chatar ho : 
490 Woh khave dhai chanwal, ji. 

Barah Khan ka Raja Dhol thaj ji ; 

Pakke barah khan^ ji. 

Main to sifat sunori tha, ji : 

Main to dekh ik hi khan, ji ! 
495 Yeh bhojan Rani Marwan se, ji : 

Us se jima na jae, ji !" 

Dastavez de die Mirasi ke larlte ne. 

Dastavez dekhke sarsar banchta, ji. 

Ho dilgir mahilon ko chal para, ji. 

And saluted the Raja, 

And sat down beside him. 
485 The Minstrel put his hand into his dress 

And taking out the pieces laid them before the Raja, 
(and said) : 

" Princess Marwan is a peerless beauty. 

Weighed against flowers. 

A slim and slender (maid) is my wise Princess Marwan, 
490 Eating but two and a half (grains of) rice. 

Raja Dhol (is Lord) of twelve Lords, 

And eats twelve kinds of food. 

I heard their praises, 

But I see only one ! 
495 This food the Princess Marwan 

Will never eat \" 

The Minstrel gave him the letter. 

He read the letter rapidly 

And being sorrowful be went into the palace. 


500 Ave maliil ke man, ji : 

Ake palang par let, ji : rata palang par let, ji. 

Sammi KachhwaW bolti, " Sun Eaja Dhola, ji, 

Bolta kyflii nahin hai, ji ? 

Kyun til di hai pith, ji ? 
505 Kyiiii nashtar khode bhint, ji ? 

Kaunsi Rani tare chit basi ? Kaunsi di utar, ji ?" 

" Na main deti pirhi, meri Eani ho : 

Na main nashtar khod, ji. 

Rani Marwan chit basi, Sammi di basar, ji." 
510 Boli Sammi : kya kahe ? " Mere Raja chitra ho, 

Kuen men kankar dahi, rang men dahi majit, ji ! 

Sej charha balam dahi, mere chitra ho ; 

De de sove pith, ji." 

Bole phol Raja, "Sun, Rani meri, 

500 He went into the palace, 

And laid him on his bed ; laid him on his bed. 

Said Sammij the Kachhwaha, " Hear, Raja .Dhol, 

Why speakest not ? 

Why turnest thy back on me ? 
505 Why makest scratches with thy nails ?* 

What lady hath entered thy heart ? Whom dost thou 
discharge ?" 

" I am not turning my back on thee, my Queen, 

And I am not scratching with my nails. 

Princess Marwan hath entered my heart and Sammi do 
1 discharge." 
610 Said Sammi ; what said she ? "My wise Raja, 

Stones are thrown into the well and madder into the 

Thou dost enjoy thy bed, O my wise (husband). 

Turn thy back and sleep." 

Said RajS/ Dhol, " Hear, my Queen, 

* To lie on an old bed and scratch the ground -with the nails is a 
common Panjibi way of showing great sorrow. 


515 Hath na dhoe, kuli na kari, meri Sammiji Kachhwahi ! 

Mere ghar men hai za.t kuzab !. 

Moti pini tere zang par, Sammi^ haij KackhwAhi : 

Tere tak mandkeri ho jae, ji ! 

Nau tang ki padmani woh to Rani haigi Mdrwan : 
520 Tola phfllan ke bhar, ji. 

Patli patli kamni khava dhai chanwal, ji. 

[Lambi badhi kya hove ? Lambi badhi khajflr, ji : 

Charhe jo meve chakh le, gir jae chikna-chiir : 

Panchhi chhaun na baithi, phal lagfca hain dtv.'] 
525 Pet garha, sir daLi,.meri'.sajan ho ! 

Sagar tor an }^eii, ji !" 

Bari fajar pahra nur ka, ji : 
Chal hathion pe ave, ji. 

515 Thou dost not wash thy hands, nor rinse thy mouth, my 

Samrni, thou Kachhwaha ! 
My wife is a low woman ! 
Pat is thy belly above thy thighs, Sam mi, thou 

And thy stature is short ! 
Princess Marwan is a peerless beauty, 
620 Weighed against flowers. 

A slim and slender maid, eating two and a half grains of 

[What is a tall thing ? A tall thing is the date palm : 
Who climbs will eat the fruit, who falls will become as 

Birds sit not in its shade, and its fruit is up on high.]* 
525 Thy belly is a pitcher, thy head a basket, my dear ! 
Thou gatherest strange fruit !" 

It was early morn at the hour of dawnj 
When (Raja Dhol) went to his elephants. 

* This is evidently some weU-kaown saying. It lias no connection 
with the text and is in a different metre. 


Sat Jug sacbti para birt dk, mere Thakur, ji ! 
580 Tan man karen jawab, ji. 

" Tin sau s§.tli kos se Pingal ke beti Marwan : 

Mujhe R&ni milan ka jog, ji." 

Hathi the Balkh Bukh^re ke khare r3,tab khaven. 

DholS, dhaili amae, " Mujhe Rani milan kS, jog." 
535 " Kas-kas bandho amb§,ri4n, Eaja Dhola, ji. 

Matha bandi sandhur ke, Raja ke Dhol. 

Garh kot denge tor, ji." 

Bole Dhol, " Tum kyS, kaho, hathion ke mahauto ? 

Langar bere in ke kat do, ji : 
540 Bahir khokre bajao bans, ji : 

Tavele se uu ko kadh do, ji. 

In mera kahna na m3,na, ji." 

It was in the days of the Golden Age, my God, 
530 When body and soul could speak. 

(Said he to them), " Marwan Piugal's daughter is 360 
Icos hence. 

Take me to the Princess." 

The elephants were of Balkh and Bukhara* and were 
eating their food. 

Said the comely Dhol, " I long to meet the Princess." 
635 (Said their driver) : " Put on the saddles, O Raja Dhol, 

And the vermilion spot on their foreheads, Raja Dhol. 

And we will break down thy forts."t 

Said Dhol, " What are ye saying ? drivers of the ele- 

Take off their chains and fetters 
540 And sounding hollow bamboos behind them. 

Turn them out of the stable. 

They have not obeyed my words." 

* A vague figure of speech, meaning valuable. Elephants, of course, 
do not come from these places, 
f i.e., they refused to go. 


Dflsri pheri phirke kntk Nal Eajd ka beta : 

Woh ave karMri ke pas, ji. 
645 " Araz suno meri binti, bhai karha piyaro, 

Turn khari rS,t khaeij ji. 

Pingalgarh men fi&ni Marwan Eaja PIngal ki beti : 

Mujhe Rani milan ka jog, ji. 

Tin sau sath kos base Eani Marwan : 
550 Mujhe Rani do miMe, ji." 

Bole karha, " Tujhe kya kahen Nal R^jS ke Dhola ? 

Kas-kas band lo pdtalan, ji. 

Salita do ladae, ji. 

Gin gin de do muharian chalerige sare tin kos, ji." 
555 " Mori yakk^ turn kadh lo, unton ke sarwanori : 

In ke baja do kokhre bans : 

Than se bahir in ko kadh do, ji." 

Ho dilgir chalke awanda Raja Nal ka beta : 

Next the son of Raja Nal 

Came to the camels. 
545 " Hear my prayer, my beloved camels, 

Ye spend an easy time. 

In Pingalgarh is Princess Marwan, daughter of Raj4 
Pingal ; 

I loag to meet the Princess. 

Princess Marwan dwells 360 kos hence ; 
550 Take me to the Princess." 

Said the camels, " What shall we say to thee, Dhol, 
thou son of Nal ? 

Fasten on our saddles. 

And put on the saddle-cloths : 

Give us two cakes each and we will go 3^ Itos." 
555 " camel-riders, take off their headstalls. 

And beat hollow bamboos at them 

And turn them out of the paddock." 

Sorrowfully the son of Raja Nal went on, 


Raste men karh§. karha tha Marwan ke ghar ka. 
560 Raj3. se kare jawab, ji : 

" Ghiingru kyM lie hairi hath, ji ? 

Kyiiri li hathon laj ji V 

" Kis gal bandhun ghftngrft, meri Bhabiili karha ? 

Kis gal bandhun laj, ji V 
565 " Mere gal bandho ghilngru, jl : 

Mere gal bandho laj, ji." 

" Tin tangon ka pungra kyunkar pahunchfln jae ?" 

" Tin tangan mat janiye charon deun milae !" 

Bole Dhol, " Sun, BhabAli karha, ji, 
570 Nishani patta mujhe lake de dikhae, ji." 

" Pahila pahra rain ka main Pingalgarh ki karun sair ; 

Duja pahra rain ka char lun nagar-bel, ji : 

And on the road was a camel belonging to Princess 

560 That spake to Raja (Dhol) : 

" Why hast bells in thy hand ? 

Why hast thou a string V 

"On whose neck shall I bind the bells, my camel 

Bhabuli ? 
On whose neck shall I bind the string ?" 
565 " Bind the bells on my neck, 
And bind the string on me." 
" But how can I reach her on one that is lame on three 

legs ?" 
«' Hold them not to be three legs, they are as good as 

four !" 
Said phol, " Hear, thou camel BhabMi, 
570 Go and bring me the proofs of her." 

(Said the camel), "In the first watch of the night 

I wander over Pingalgarh ; 
In the second watch of the night I will graze on the 

betel bed : 

TOL. II. — 40 


TijSi pahra rain ka pi Wn sarwar nir, ji : 

ChautM palira rain ka kar lun Narwargarh ki sair.' 

575 Bole Dhol, " Bliabiili karha, ji, 
Mujhe nisMni pafctS. de lae, ji." 
Sunke Eaja ki bdt ko karha kare jawab : 
" Bandh kaj§.we tindi lad do, ji : '•" 
Bandh kajawe tindi lad de, andh^ dia bitbae. 

580 Pabila pabrS, rain ka Pingalgarh kar li sair : 
DAja pabra rain ka b^gbon char li n§,gar-bel. 
Bole karbd, " Sun, bb§.i andbe hafiz, 
Til sut le n&gar-bel, ji : 
Sufc kajawe pur le, bbai andbe hafiz." 

585 Tija pabra rain ka pi lia sarwar nir, ji. 

In the third watch of the night I will drink of the lake: 

In the fourth watch of the night I will wander over 
575 Said Dhol, "Bbabuli, thou camel. 

Bring me the proofs of her." 

Hearing the words of the Raja, said the camel : 

" Fasten on the boxes, load up the pots."* 

He fastened on the boxes and loaded up the pots and 
sat a blind man (on the camePs back). 
580 In the first watch of the night (the camel) wandered over 
Pingalgarh : 

In the second watch of the night he grazed on the betel 

Said the camel, " Hear, friend blind-man. 

Take slips of the betel plant : 

Fill the boxes with slips of the betel plant, friend blind- 
585 In the third watch of the night he drank of the lake. 

* i.e., for the betel plants and the water he would bring to prove he 
had been to Pingalgarh. 


Dharke ghota laga dia, us ko kudrat die dikMoj ji. 
Jab Mfia se samjhi,uta woh Bhabflli karM : 
" Tujhe kadrat di dikhae ! Dikhaya Pingal ka des!" 
Bole Mfiz, kya kahe ? " Tu ne mujhe ratonkia kharab ! 
590 Ulte-pulte ghota marke tindari le pur^ ji \" 
Hafiz waise andha ho gia, chatar ji ! 
Chautha pahra rain ka, Thakur Thakur mera, 
A gia Narwargai-h ke man, ji. 

Bari fajar pahrS. nAr ka Raja aya karM ke pas : 
595 Man apne men sochta Raja Nal ka Dhola. 

Jahan karhe ko chhor gi^ tha, dekha us hi thaur. 
Chalke karha pas awanda Raja ka beta ; 

He dipped into the water and showed his (miraculous) 

Then said Bhabfili the camel to the blind man. 
" I show thee my power and show thee the land of 

Pingal !"* 
Said the blind man ; what said he ? " Thou hast spoilt 

my night ! 
590 Dipping into the water thou hast filled the pots !" 

The blind man at once went as blind as before, my 

In the fourth watch of the night, my God, my God, 
He came to Narwargarh. 

In the early morn at the hour of dawn came Raja 
(Dhol) to the camel, 
595 Thinking in his heart was Dbol the son of Nal, 

He went to see the place where the camel had been 

The Raja (Dhol) went up to the camel; 

* Reference to the common superstition ttat a dip in sacred water 
will cure blindness, 
t For his ingratitude. 


Ave karha ke p^s, ji. 

" Nishani patta dikhae de^ mere Bhabuli karha : 
600 Mujlie patta nishani de dikhae !" 

Bole Bhabuli karhaj " Sun, Raja^ rneri b^t, 

Hafiz andhe ko le puchh, ji." 

Bole hafiz, " is ne kia mujhe ratori ko kharab, 

Is Bhabuli karha ne, ji." 
605 Baith nishani Raja ko dikhauta Bhabiili karha. 

Nagar-bel dekh li Raja Dhola ne, aur dekh lia nir. 

Bole Raja JDhol, karha se kare jawab : 

" Narwargarh se Pingalgarh ki tayy&ri kar lo, ji." 

Bole karh&, kya kahe, ji ? " Sun, Raja Nal ke bete, 
610 Meri sun le tu bat, ji ; 

Hara thaka main a gia, ji, sun RSja Dhola, 

Mera har deiyo utar, ji. 

Apna ilaj main ap bata dun, ji. 

Went up to the camel (and said) : 

" Show me the proofs, Bhabuli, my camel, 
600 Show me the proofs !" 

Said Bhabuli the camel, " Raja, hear my words : 

Ask the blind man." 

Said the blind man, " he spoilt my night, 

Did this camel Bhabuli." 
605 Bhabuli the camel sat down and showed the Eaja the 

Raja Dhol saw the betel plants and he saw the water. 

Spake Raja Dhol to the camel : 

" Get ready (to go) to Pingalgarh from Narwargarh." 

Said the camel, what said he ? " Hear, son of Raja 
610 Hear my words, 

Sore and tired have I come, hear me. Raja Dhol. 

Take ofi my halter. 

I tell the way to cure me myself. 


Haldi dudh mujlie pila diye, khand de de ghol. 
615 Sarwar tal men nhala deiyo mujhe, Nal Eaja ka bete : 

Mujhe nhala deiyo pandrah din, ji. 

Sachi n:otion ki jMl bane, jl, mere cLitra, ji. 

Mori yakka banwaiye, ji, mere sajan, jl." 

Karba ki banat bana die, ji : 
620 Kar die solab singar, ji. 

Hire pane sakht pAnchbar ke lage, ji : 

[Lalon jari kaman, ji.] 

Dildb pila de, khilaven cbasni, ji. 

Karha ratab khae, ji. 
625 Eaai Sammi par kbabar hM, mere cbitra: 

" Karba ki biii tayyari, ji. 

Raja jayega Pingal des, ji." 

Battis abran sarti woh to Sammiji Kacbhwabi : 

Laga die solab singar, ji. 

Give me turmeric and milk mixed witb sugar : 
615 And batbe me in the lake, thou son of Eaja Nal. 

Bathe me for fifteen days. 

Make me a cloth oi real pearls, my wise one. 

And a strong head-stall, my friend." 

He made the camel's clothing 
620 And he covered him with the 16 ornaments.* 

He set diamonds and gems on his crupper. 

[And the bow was set with jewels]. t 

He gave him milk and the finest bread. 

And the camel ate his food. 
625 Queen Sammi had news, my wise one. 

That the camel was being got ready. 

For the Eaja to go to Pingal land. 

Sammi, the Kachhwaha, decked herself in the 32 kinds 
of jewels, J 

And the 16 ornaments. 

* See Vol. I., p. 443. 

f A well-known line brought in for show merely. 


630 Mang bhan thi sindhiir ki, bal bal moti pawe, ji. 

Salu pabine Dakbani, chali karba ke pas, ji. 

'■' CbbaM men b^ndbM karer ki ; cbarM n§.gar-bel ko.' 

" Nagar-bel teri aj cbarurij ji : 

Mera wabi roz ka jand karer : 
635 Pani piun g^ndla, ji : 

Cbbikarb da karb kbaui, ji." 

"Hatb jor binti karurij mere Bbabuli karba : 

Tare naubar lagun pair, ji. 

Jis wakt Dbol ko chabe, mere karba, ji : 
640 Us wakt de de jawab, ji." 

" Bacban Dbol ko main die, sun, Sammi ri Kacbbw^bi 

Main to us ko le jaun satb ji." 

" Hatb jor kare binti, tu to Kantb Kantb kar le : 

630 Sbe put on tbe vermilion spot,* and put pearls into ber 
Sbe put on Dakbani kercbief, and went to tbe camel, 
(and said) : 

" I will tie tbee under tbe sbade of tbe acaciat ; I will 

graze tbee in tbe betel bed." 
" I graze tby betel bed daily. 
Daily (T stand under) tbe acacia. 
635 Filtby is tbe water I get. 
And refuse is my food." 
" I join my bands, Bbabuli, my camel, 
And lay my bead at tby feet. 
Wben Dbol desiretb tbee, my camel, 
640 Do tbou refuse bim." 

" I gave my word to Dbol, Sammi, tbou Kacbbwab^, 

And I will take bim witb me." 

" Witb joined bands I pray tbee, I make tbee my Lord, 

my Lord : 

* The sign of a married woman. 

t This tree is much valued for its shade in wild tracts. The karer 
or jand is the acacia leucophlma. 


Tft to de deiye jaw9,b, ji !" 
645 "Jo jawab main de dun Nal Raja ke bete ko, 

Wob to dega mujh ko dagh, ji." 

Bole Sammi, pbir kabe^ karba se kare jawab : 

" Dagbon ki nabani sulaian gbar'flngi mitbe tel." 

Cbalke mabilon ko h gai Sammiji Kacbbwabi. 
650 Adbi rat naukandb gai Raja Dbol ki kbul gai ankb. 

Mobri yakka le li& Nal Raja ke beto ne : 

Wob to 3,ve karba ke pS^s, ji. 

Umbar ayS, Raja ko dekbke Bbabuli karba : 

Tuk langra ban jae^ ji. 
655 Bol karba ko Nal Raja ka Dbola, 

Karba se kare jawS,b, ji : 

" Acbbe acbbe ko cbbor gia main, Bbabuli karba." 

" Gbabbarake jab main utba, ji, 

Tang utar gai koli se, ji!'^ 

Do tbou refuse bim." 
645 " If I refuse tbe son of Raja Nal, 

He will put scars on me.'^ 

Tben said Sammi, speaking again to tbe camel ; 

" Witb sweet oil will I batbe and blot oat bis trifling 

Sammi, tbe Kacbbwaba, went to ber palace. 
650 At midnigbt at tbe dead of nigbt Raja Dbol opened bis 

His strong bead-stall took tbe son of Raj^ Nal, 

And came to tbe camel. 

Seeing tbe Raja, Bbabiili tbe camel cried out. 

And became a little lame. 
655 Said Dhol, tbe son of Raja, Nal, 

Speaking to tbe camel ; 

" I left tbee quite well, tbou camel Bbabiili. 

Wben I got up suddenly 

Thy tbigb went out of joint!" 



660 Jab Mir§,si kahe Sanwalia, ji : 

" Raja mere, sunta kyftn hai bat, ji ? 

Do char phaliari lo mangae, ji : 

GintM* bara sa lo sulgae, ji." 

Dharke ginthe to lagae die, ji : 
665 Us men phalian de takae, ji. 

Jis wakt karha ne dekh li pa dia bahut karat. 

Sammi ue jaisa sun paya, TMkur Thakur mera, 

Chali karha pe jae, ji : 

Chalks karh^ pe auti Sammiji Kachhwahi ; 
670 Raja Dhol se kari hai jawabj ji : 

"Rukka raula kyiln pawa dia, ji ? 

Mujhe man ke bhed batae, ji." 

" Achhe-bhachhe ko chhor gia tha main Bhabflli karha, 

Chule se tut gai tang, ji ! 
675 Us ko main dunga dagh, ji : 

660 Then said Sanwalia, the Minstrel : 

" My Raja, why listen to him ? 

Send for two or three irons 

And heat them in a large fire." 

He made a fire 
665 And put the irons into it. 

When the camel saw this he made a great noise. 

As soon as Sammi heard it, my God, my God, 

She went to the camel ; 

And Sammi, the Kachhw^ha, reached the camel, 
670 And spake to Raja Dhol : 

" Why hast thou raised all this disturbance ? 

Tell me the secret of thy heart." 

" I left Bhabftli the camel sound and well. 

And he has broken his leg at the thigh ! 
675 I am going to fire him : 

* For Angithd. 


Main karhS, ko dAnga dagh, ji." 

Sammi kahe, " Sun, RajS, merS, Dhola, 

Meri araz suno man ISei ji. 

Tin sau sath karha mere bap ke, ji : 
680 Gadhe ko deiyo kumh&r ki, dagh, ji : 

KarM tek lega tang ji." 

Sunke Raja ne gadha manga lia, ji: 

Mirasi pakarke ger dia, ji : 

Dagh gadke ki tang, ji : 
685 Karha tek de tang, ji. 

Chalke Raja mahilon ko auta, ji. 

Jab jake Rani samjhauti, ji. 

Rani ne pahra di§. lagae, ji. 

Din ka pahra laga dia, ji : 
690 Rat ko kamar ae bS.ndh le, ji. 

Din men Dhol samjh§,uta S^nwalia Dadhi ko : 

" Rat ko patk^ bandhke rahi so, ji : 

I will fire the camel." 

Said Sammi, " Hear, my Raja Dhol, 

Hear my words with thy heart. 

The 360 camels are my father's (present) : 
680 Fire a potter's ass^ 

And let the camel put his thigh on it." 

Hearing this the Raja sent for a (potter's) ass ; 

And the Minstrel seized it and threw it. 

And they fired the ass's thigh 
685 And put the camel's thigh on it.* 

The Raja went into the palace, 

And the Queen conjured him. 

She set a watch on him. 

A watch she set in the day, 
690 And she tied him to her waist at night. 

Next day said Dhol to Sanwalia, the Minstrel : 

'• She ties me at night to her kerchief when she sleeps ; 

* And so cured it ! 

TOL. II. — 41 


Adhi rat majhe jag4 dena S§.nwalia Dadhi ke, 

Tayyari lenge kar, ji." 
695 Sahih sham parke so raha Mirasi k^: 

Bhulke ho jae sawer, ji. 

Ban fajar chalke auta R§,ja Dhol^ pe. 

" Sahih sham parke so raha, j\, main Mirasi ka/' 

Agle roz jaisa so raha Nal Raja ka Dhola, 
700 Sahih sham chalke auta Sanwalia DSidiii ka. 

Jaisi Eani pari soti Nal ke bete ki, 

Woh to patka rahi thi bandh, ji. 

Pesh-kabz jaisa kadhta Saiwalia Dadhi ka, 

Patka dia tha kat, ji. 
705 Rangale dutare ki khunti kadhta, ji: 

Rani ke munh se angustana nikalke khunti die, ji, pae. 

Raja Dhol ko jagaeke Sanwalia Dadhi ka, 

(But) wake me at midnight, thou Minstrel Sanwalia, 

And make ready to go." 
695 In the early evening the Minstrel laid him down to 

And when it was early morning, 

In the early morn he went to R&ja Dhol. 

(And said), " I the Minstrel, slept the early evening."* 

Nest day as Dhol the son of Raja Nal was sleeping, 
700 In the early evening went to him Sanwalia, the Minstrel. 

As the Queen of the son of Nal was sleeping. 

Her kerchief was bound to him. 

Sanwalia the Minstrel drew his dagger 

And cut the kerchief. 
705 He took out the key t of his painted fiddle. 

And taking the (Raja's) signet-ring from the Queen's 
mouth he put in the key. 

Then Sanwalia the Minstrel awakened Raja Dhol, 

* But lie means apparently to say that he overslept himself, 
f Screw for tightening the strings. 


Woh to chale karhe ke pas, j}. 

Mohri pakki bana diS, karha BhabuK k^ : 
710 Karh4 se banat bana die, ji. 

Karlia par Dhol baitliS, Nal Rajl kS, beta. 

Narwargarh se cbal raha Raja Dbola, 

Pingalgarh ko jae, ji. 

Pabila pahra rain k^, TMkur Thakur mer^, 
715 Chal berian pe ave, ji. 

Kachi kachi ko jbaibta Rajl kd beti,: 

Pakkon ko leve kMe, ji. 

Dharke karM dapta d^ Eaja Dhole ne. 

Adbi rat naukandh gai Raja Dbola ko ; 
720 Woh to Pingalgarh ko jae, ji. 

Sarwar talan men awanda Nal Raja kd beta. 
Sarwar talan mea jae, ji : 

Ake pani pila dia karha ko Sarwar talan men : 
P4ni dia tha pilie, ji. 

And he went to the camel. 

He made a strong headstall for BhabAli the camel, 
710 And he made him a cloth. 

Dhol the son of Nal sat upon the camel. 

And Raja Dhol started from Narwargarh, 

And went to Pingalgarh. 

In the first watch of the night, my God, my God, 
715 He came to the (Queen's) plum trees. 

The unripe ones he threw aside. 

And he ate the ripe ones. 

And then Raja Dhol spurred on his camel. 

At midnight at the dead of night Raja Dhol 
720 Reached Pingalgarh. 

He went to the lake, did the son of Raja Nal, 

He went to the lake. 

And watered his camel at the lake. 

He watered his camel. 


725 Pahar bhar rain rah g&e, sun, Th§.kur Th^kar merS, 

Woh to Pingalgarh men ^e, ji. 

Bari fajar pahra nftr M, Prabhii Prabhii mera ; 

Woh to Pingalgarh ko ae^ ji. 

Chalke baghoii men ja bare Nal R4ja ka Dhol^. 
730 Nanwa Dhob] kapre dho raha Eani Marwan ke, 

Bole Nanwa, to kya kahe ? " Karha ke aswar&, 

KarhS, ko rokke chalao, ji. 

Rani Marwan poshak siikhe, karh^ ke aswara." 

Sunke RSja usi karta jawab, ji : 
735 Sone ka tak^ de dia Nanwa Dhobi ko : 

" Mujhe dikha de poshak, ji." 

Palla uthake dikha dik Nanw^ Dhobi k^ : 

Woh to palla dia dikh§.e, ji. 

Bol§, RSja, " Sun, Nanwe Dhobi ke. 

725 There was a watch of the night left, my God, my God, 
When he went into Pingalgarh. 
In the early morn at the hour of dawn, my God, my 

He went into Pingalgarh. 

Dhol, the son of Raja Nal, went into the garden. 
780 Nanwa the Washerman was washing the clothes of the 
Princess Marwan. 
Said Nanwa ; what said he ? "0 camel-rider. 
Stay thy camel and go. 

That I may dry the Princess Marwan's clothes, camel- 
Hearing this spake the Raja, 
735 Giving a piece of gold to Nanwa the Washerman : — 
" Show me her clothes." 
Nanwa the Washerman lifted up his sheet and showed 

the clothes. 
He showed the clothes. 
Said the Raja, " Hear, Nanwa Washerman, 


740 Mujhe Rani de de dikh&e, ji." 

Bole Nanwa, to kya kahe ? " Karlifi ke aswM, 

Mujhe ky§, kuckh dega inam, ji ?" 

" Raul Marwau ko mila de, Dhobi ke, 

Mflnh manga le le inam, ji." 
745 " Apna karha tt de deiye, karha ke aswar^, 

Tujke Raul ko duuga miMe, ji." 

Sat Jug sacM pahra birt del, Tbakur Thakur mera, 
Tan man kare jawab, ji. 
Bari fajar jaisi ho gai, Thakur Thakur mera; 
750 Wahan Sammi Kachhwahi ki khul gai ankheu ji. 
" Ik to bairi purwa bal thi, Prabhu mere : 
Ddje bairi ho gai nind, ji : 
Tije bairi Dom ka Sanwalia, ji ; 
Mere khiinti de gia miinh ke bar, ji." 

740 Show me the Princess." 

Said Nanwa ; what said he ? "0 camel-driver. 

Give me some reward." 

" Show me the Princess Marwan, Washerman, 

And take what reward thou wilt." 
745 " Give me thy camel, camel-rider. 

And I will bring thee to the Princess." 

It was the true time of the Golden Age, my God, my 

When body and soul could speak. 
It was early morn, my God, my God, 
750 When Sammi the Kachhwaha opened her eyes. 

(Said she) " My first enemy was the eastern breeze, 

my God, 
And my second enemy was sleep : 
My third enemy was Sanwalia the Minstrel, 
That put the key into my mouth." 


755 Chalke woh auti Sammiji KachhwaM ; 

Woli to ave beriari ke pS,s, ji. 

" TeMn ko Eaja Dhol gia, meri berio piy^rl ? 

Mujhe dijo bat§.e, ji." 

" Pakke pakke kM gia Nal Raja ka betS. : 
760 Woh to kachon ke la gia dber, ji !" 

Sarwar talan men auti Sammiji Kadibwalii : 

"YeMn ko Raja Dhol gi&, bMi sarwar talo ?" 

Bole sarwar t&l, ky§, kahe ? " Sammiji Kacbliwalii, 

Woh to pahunch ae Pingal des." 
765 " Karha ko mar ja bijli, karha ke aswara ! 

Kha jae kala nag, jl ! 

Dil nahin lagta mera, kharl b§.ghon men doMn. 

Dhol gia pardes, aj kis se bolun ?" 

Roti rot! ehali knii Sammiji Kachhwahi : 
770 Woh to ai mahil ke man ji.. 

755 Sammi the Kachhwaha went 

And reached her plum trees, (and said) : 

" Came RajS. Dhol hither, my beloved plums ? 

Do ye tell me.'"' 

" The ripe ones ate the son of Nal 
760 And threw down the unripe ones into a heap \" 

Sammi the Kachhwaha went to the lake (and said) : 

" Came Raja Dhol hither, friendly lake ?" 

Said the lake : what said it ? "0 Sammi, thou Kachh- 

He hath gone to Pingal land." 
765 " Lightning strike the camel and the camel-rider ! 

May the black snake bite them ! 

Unhappy is my heart, I weep in the midst of the gardens. 

Dhol hath gone abroad, to whom shall I tell it to-day ?'' 

Weeping went Sammi tl;e Kachhwaha, 
770 Going into her palace. 


Wali§,ri pakarke karhe ko le chala Nanwa Dhobi ka, 

Apne gliar ko §.uta, jj : 

Lake charkhe se blndh di^ NanwS, Dhobi ne ! 

Dhoban kare jawab, ji : 
775 " Aisa bhond^ janwar aya, sajan sajan mera, 

Jis ko dekhke main dar jaun, ji." 

Itni bat sunke gbusse bo gia Bhabuli karha ko : 

Wok to cbarkhSi leke chal parS., ji. 

Chalke b§,gliori men auta EajS, Dbole pe ; 
780 Raj§, se kare jawab, ji : 

Pucbbe, " Dhol, tujhe kya kaha Bhabuli karha ? 

Mujhe man ke bhed batMye, ji. 

Bari bari baten woh kahi Nanwe Dhobi ki. 

Char-kha leke chall aya main tere p^s, ji." 
785 Zinposh utarke Bhabuli karha ka, 

Eaja niche lave bichhae, ji. 

Taking the camel behind him Nanwa the Washerman 

Went to his own housoj 

And fastened it to his spinning-wheel ! did Nanwa the 

Said his wife : 
775 " Such a dreadful creature hath come, my love, my 

The sight of which doth frighten me." 

Hearing this Bhabuli the camel became wroth. 

And taking the spinning-wheel he went off. 

He went into the garden to Raja Dhol 
780 And said to the Raja : 

What saith Bhabuli the camel ? " Phol, 

Tell me the secrets of thy heart. 

Dreadful words said that Washerman Nanwa, 

And taking his spinning-wheel I am come to thee.'-" 
785 Taking off the saddle-cloth from BhabMi the camel. 

The Rajd spread it beneath him. 


Chalke pS,ni ko auti Eewa M&li ki, 

Chali kueri pe j&e, ji. 

" Kyi, tere daman ghMia ? ky§, gal g&le zanjir ? 
790 DSikh lakheri chhorke khave jand karer ?" 

" Dakh lakheri teri nk chardrij sun, Rewa Mali ki ; 

Mer^ roz ka kha ja jand karer." 

" Kalian se aya ? kahan jaeg^.^ karhe ke aswara ? 

Mujhe dijiye sach bat^e ji." 
795 " Narwargarh mera ^una^ sun, Rewa M^li ki ; 

Mera Pingalgarli ko kwm, ji. 

Raja Dhol mer& nam hai^ sun^ Rewa Mali ki." 

" Yeh4n se karka nikM lun, karli4 ke aswara ! 

Mera bagh kia tba paemal, ji ! 
800 Birwa buta sarel kha Ha, ji ! 

Came Rewa the gardener's daughter* for water. 

Coming to the well. (Said she to the camel) : 

" Is thy skirt caught ? Are there chains about thy 

neck ? 
790 That leaving the ripe grapes, thou eatest the acacia ?" 
" I eat not thy ripe grapes, hear Rewi, thou gardener's 

Daily I eat of the acacia." 
(Said she), " Whence comestthou ? Whither goest, thou 

camel-rider ? 
Tell me the truth." 
795 "I come from Narwargarh, hear, Rewa, thou gardener's 

And I go to Pingalgarh. 
My name is Raja Dhol, hear^ Rewa, thou gardener's 

" I will send thy camel hence, thou camel-rider ! 
He hath ruined my garden ! 
800 He hath eaten all the shrubs and trees ! 

* The cHef of Marwan's maids : see above line 323. 


Bagh kia barb4d, ji !" 

Bole Dhol, to kya kalie ? " Rewa Mali ki, 

Mert sun lo tu bat, ji ; 

Teri Mali ki zU hai, suii Rewa, Mali ki : 
805 Mandi bol na bol, ji ; 

Main Eaja Dhol hte; sun, Rewa MRli ki, 

Teri mar utar diih khal, ji," 

Sunke Rewa kare jawab, ji: 

"Hatli jo;- karun binti, karha ke aswara; 
810 Teri naubar laguu pair, ji. 

Ham Raja ke rakhwaliej suu, Raja Dhola, 

Hamare kahno ka buia na man,ji." 

Puchhe Dhol, " Sun, Rewa Mali ki, 

T«. mujhe apne bhed aui" mahil bataiye, ji." 
815 Apne mahil batauti woh Rewa Mali ki: 

He hatli destroyed my garden !" 

Said Dhol j what said he ? " Rewa, thou gardener's 

Hear my words ; 

Thou art a gardener,* thou gardener's daughter, Rewa, 
805 Speak not harsh words. 

I am Raja Dhol ; hear, Rewa, thou gardener's daughter, 

I will beat thee till thy skin is torn." 

Hearing this said Rewa : 

"With joined bands I beseech thee^ camel-rider j 
810 I lay my head at thy feet. 

I am the Raja's guard (over the garden) j hear. Raja 

And take not my words ill." 

Said Dhol, *' Hear, Rewa, thou gardener's daughter ; 

Tell ine the secrets of tby palace." 
815 Rewa the gardener's daughter showed all the secrets, 

* i.e., low-caste compai'od toaRajpiU like Dhol. 
vol. II. — 43 


Die makan ki nishani batlae, ji. 

" SidhJ gall pe aiyo, karha ke aswara, 

Wahari haiga nim ka per, ji." 

Sanjli pari, din dhul ^la, ji ; 
820 Dhan ka laga bhir, ji. 

Ohalke nagar ko auta Nal Raja ka beta. 

Wahaii gali men kiinteii dhan, ji, 

Dhan kunti tag neve, " Musal ki niharon. 

Mujhe Rewa ki gali do batae, ji." 
825 " Dhan kunti hamara tag neve, sun, karha ke aswar^. 

Ham hain musal ki nihar, ji. 

Nib ka per us ka mahil hai, karha ke aswara : 

Tu jake lena dekh, ji. 

Rahe to ridhon khichii, jae to ras bhar khir." 

And the way to recognise the house : (saying), 
" Go straight down the lane, camel-rider, 
There is a nim tree there." 

It was evening and the day declined, 
820 And the crowd of cattle began. 

The son of Raja Nal went into the city. 

In the lane he found (women) husking rice. 

They were husking the rice and bending their heads. 
" slaves, buskers of the pestle," 

(Said he to them), " show me Rewa's lane." 
825 " Husking the rice we bend our heads, camel-rider : 

We are slaves of the pestle. 

Her house is by the iiim tree, camel-rider. 

Go and see. 

l^But) stay and we will give thee rice and pulse, go and 
she will give thee rice and milk to thy desire." 


830 '' Bhivi gali, kho;- ghar, nahin milan ka jog." 

" Nainti men ras bandh lo, jhak mareiige log." 

Charh karhu ko auta Eaja Nal ka beta. 

Karha ko bitliaunda Rajl Nal ka Dhola ; 

Karha se niche ave, ji. 
835 Nib ke pere se bandhta Bhabuli karha ko : 

Woh to deve nib se baodh, ji. 

Safa dalan andar kothri, ji : 

Rewa ne palang dia tha bichhS,e, ji, 

" Jam jam, Dhol, tum a jao, Nal Raja ke beta : 
840 Tum jao palang par baith, ji." 

Rewa ka Mali wahan awanda, 

Woh kar rahi garam pani, ji. 

Chan dan chauki bichha die us Rewa Mali ne. 

Dahi phulel lia mangae, ji. 

830 " Narrow is your street, dirty your houses, I have no 
wish to know you." 
" Then go and feast thy eyes (on her) and let the 

people jeer !" 
Riding his camel the son of Raja Nal went on. 
Making his camel sit, Dhol the son of Raja Nal 
Came from off it. 
835 He fastened Bhabuli the camel to the nhn tree, 
Fastened it to the nim tree. 
Clean was her house and yard 
And Rewa placed him a couch. 

" Come, Dhol, son of Raja Nal, for thou art welcome, 
840 Come and sit upon this couch." 

The gardener, Rewa's husband, came up, 
And she* made him some warm water. 
Rewa, the gardener's daughter, placed him a sandal- 
wood stool, 
And sent for curds and cosmetics, 

* Promptly putting Dhol into a hiding place. 


845 Baiidhke diar flpar gerti thi Rewa Mali hi. 

" Kit karwa ?. Kit bakeru, ji ? 

Kit sarwar ? Kit nir, ji ? 

Tu nain kahaii rahi lagae ji ?" 

" It karwa ; it bakeru ; 
850 It sarwar ; it nir, jl. 

Baisar ulji li&r men nainon raki soljtte, ji." 

Nhaya dhoya c.lial auta woii Mali ka lai-k^, ji 

Lie rasoi jim, ji : 

Glial bacrlion men aut^ Mali ka la ka : 
855 Chalke Phol pe auti Rewa Mali ki ; 

Sai'i rat chaupnr kheJti larki Mali ki. 

Ho gai bliulke sawer, ji. 

Boli Rewa; " Sun^ R&ja, meri bM, ji, 

845 And sbe poured a stream of water over him, did Rew^ 
the gardener's dangbter. 

(Saidlie''^), "Where is thy ewer? and where thy pitcher? 

Where is the lake ? Where is thy water ? 

Whither are thine eyes straying ?" 

" Here is my ewer : here my pitcher : 
850 Here is the lake ; here the water. 

My nose-ring was entangled in my necklace and vnj 
eyes turned to it." 

St) the gardener bathed and washed and came. 

And had his food. 

Then the gardener went into his garden, 
855 And Rewa the gardener's daughter went to Dhol 

And played at chaupnr with him all night. 

It was early morning. 

And said Rewa ; " Raja, hear my words, 

* Catcliing lier eyes straying towards Dkol. 


Eani Mflrwan ko laungi, tnm clmlo Nnu-lnkklio Bagli." 
860 Sunke karha par charh gla Nal Eaja ka betil : 

Woli chala bagh ko jae, jl. 

Chal mahilou ko auti Rewa Mali ki : 

Chal maliil ko jaOj ji : 

Marwan se jaw&b, ji : 
865 " Narwargai'h se a gia Eajtl Nal k;l Dliola : 

Woh to aya Nau-lakkhe Bagh, ji. 

Apui bandi ko bhej de saheli ke pas, ji." 

lis ne li saheli bulae, 

TiQ sau sath sahelian Marwan ki 
870 Chale maliiloii ko aven, ji. 

Boll Marwan, " Suno mere sang ki, ji, saheli, 

Meri sunti kyun nahiu bat, ji ? 

Turn karo ik rup, ik singar : 

Turn karo bagh men sairi sath, ji." 

I will bring the Princess Marwan, go thou to the Nine- 
Idkh Garden.*" 
860 Hearing this the son of Raja Nal mounted his camel 

And went into the garden. 

Rewa the gardener's daughter went into the palace. 

She went into the palace, 

And spake to Marwan ! 
865 " Dhol, the son of Nal, hath come from Narwargarh, 

And into the Nine-M/j/t Garden. 

Send thy handmaid for thy maidens." 

She called her maidens. 

The 360 maidens of Marwan 
870 Came into the palace. 

Said Marwan, " Hear, my maidens ; 

Why hear ye not my words ? 

Put ye on the same form and the same jewels. 

And go ye and wander in the gai'dens." 

* See Yol. I., p. 


875 Glial Mghon men auti Rani Marwan : 

Woli chali bagli men jae, ji. 

Boll Rewa, " Sun, karha ke aswara, 

Tu sucta kyun nahiii bat, ji ? 

Kin desan se tera auna, karha ke aswara ? 
880 Mujhe man ke bted bataij-e, ji." 

" Narwargai-h se raaiii a gia, sun, har-haraeli-vvali : 

Nal Raja ka main Dhol bun, aya Marwan ke pas, ji. 

Kis Raja ke bagh haiii, har-hameli-wali ?" 

Boli, " Pingal Raja ka sbalir hai, Rani Marwan ka bagh, 

885 Tehan karka nikal le, karha ke aswara : 
Hamara bagb kia barbdd, ji. 
Tere barge Dhol bahot se ae, ji ; 
Sun, karha ke aswara, ji \" 
" Mere barga Dhol koi nahiri aya, sun, Mali ki larki: 

875 Princess Marwan went into the garden; 
Went into the garden. 
Said Rewa, " Heai-, camel-rider, 
Why hearest thou not my words ? 
Whence comest thou, camel-rider ? 
880 Tell me the secrets of thy heart." 

" I am come from Narwargarh, hear, thou wearer of 

necklaces : 
I am Dhol the son of Nal come for the Princess Mar- 
What king's garden is this, thou wearer of necklaces ?" 
Said she, " This is Raja Pingal's city and Princess 
Marwan's garden. 
885 Take thy camel hence, thou camel-i-ider : 
He hath destroyed my garden. 
Lots of Dhols like thee have come, 
Hear, thou camel-rider !" 

" No Dhol like me hath come, hear, thou gardener's 
daughter ; 


890 Main Nalkotan ka Eaja Mi, ji." 

Bole Dhol, to kya kahe ? " Sang ki ri saheli^ 

Ten mar ura dun khal, ji ! 

Ath kiliien, nau baoli, solah sau panihnr ! 

Beia piichhe Kao kn, kin ohhelan ki nar ?" 
895 " Ath kilnen, nau baoli, sun, karM ke aswara, 

Ham hai solah sau panihar, ji. 

Un ohhelan ki goi'iyan, karha ke aswara, 

Tere barge un ke eharvedar, ji I" 

" Kahe ka tera ghara, ji ? 
900 Kahe ka tera dol, ji ? 

Kahe ka leju indvi, pani ke bharnewali ? 

Kya, Rani, tera mol, ji V 

" Sone ka mera gha;a, sun, karha ke aswara : 

Rupe ka mera dol, ji. 

890 I am the Raja of Nalkot"* 

Said Dhol ; what said he ? "0 company of maidens, 

I will beat you till your skins ci-ack ! 

Eight wells, nine cisterns and 1,600 water-bearers !t 

The son of Raja (Nal) asks, whose wives are ye V 
895 " Eight wells, nine cisterns there are, hear camel-rider, 

And we are 1,600 water-bearers. 

We are the loves of those, camel-rider. 

Who have servants like thee." 

" Of what are your pitchers ? 
900 Of what your buckets ? 

Of what your ropes and pads,| ye bearers of water ? 

What is thy value, Lady ?" 

" Golden is my pitcher, hear, camel-rider : 

Silver is my bucket. 

* i.e., NarwargaA. 

t The badinage that follows is quite de Hgueur between the bride- 
groom and the bride's companions. 
+ See Vol. I., p. 542. 


905 Ratan jatan kl indvi, sun^ karha ke aswar^, : 
Resham ki dor, ji : 
Lakh take mabara mol, ji !" 
" Mithi ka tumharS. garha, sun, pani bharnewali : 
Sai-i chatnri ka tumhara dol, ji : 

910 Glias phus ki inclvi, pani ki bharnewali. 
Tbara kani kauri mol, ji \" 
Sunke bat Rewa Mali ki kare jawab : 
" Baweii paii- tera paencha bhijta, karha ke aswara ; 
Apna paeja* lena sambhal, ji." 

915 Apna paeja Raja ne lia uthae : 
Sab ko gia padam to dekh, ji. 
Boli Rewa kya ? " Suno, Raja, meri bat : 
Sahelion men se Marwan le pahchan, ji." 
Bole Dhol, " Turn suno, pani ki bharnewali ; 

920 Turn sun ]o meri bat, ji. 

905 Jewelled my pad, hear, camel-rider : 

Silken is my rope : 

A hundred thousand pieces my value \" 

" Earthen is thy pitcher, hear, water-carrier : 

Rotten leather thy bucket. 
910 Grass thy pad, water-carrier : 

A Icauri thy value !" 

Hearing this said Rewa the gardener's daughter : 

" Thy left leg is wet, camel-rider, ^ 

Look to thy di'awers." 
915 The Raja pulled up his drawers 

And they all saw the lotus (markf). 

What said Rewa ? " Hear, my words, Raja. 

Choose out Marwan from among her companions." 

Said Dhol ! " Hear, thou water-bearer, 
920 Hear my words. 

* For 2}de-jdma. 

t Evidently one of tlic " signs"' of this hero. 


KarhS, charbke main baithfln, sun, pani bharnewali, 

Mere samline ko sab lakh jao, ji. 

Main Mnga, Marwan ko lunga, pabchan, jl." 

Charbke karha, par karba bo gia Nal Baja ka beta. 
926 Tin sau sath sabelian Mdrwan ki, 

Woh lakhen karha ke par, jl. 

Jab ai Rani Marwan, ai karha ke pas, 

Karha ne gar die jbag, ji. 

Bole Raja Dhol, " Tin sau sath sabeli, ji, 
930 Turn suno meri bat, ji. 

Agli se piohbli Marwan nar, ji I" 

Boleh sabelian, " Sun, Rajaji, bat : 

Kitne ka tera karha hai, ji ? 

Kitni ki teri jan, ji ?" 
935 Bole Dhol, " Turn ky& kabo, solab sau panibari ? 

Main araz karun, suno man lae, ji. 

Nau lakh ka yeh karhfi., suno, turn s^ri sabeli, 

1 will mount my camel, hear water-bearer, 

And do you all pass before me, 

And I will choose, I will choose outM&rwan." 

So the son of Raja Nal mounted bis camel and stood, 
925 While the 360 maids of Marwan 

Went past the camel. 

When Princess Marwan came, came to the camel, 

It bowed down. 

Said Raja Dhol, "Ye 360 maidens, 
930 Hear ye my words, 

The maid before the last is Marwan !" 

Said the maids, " Hear our words. Sir Raja, 

What is thy camel worth ? 

What thy life ?" 
935 Said Dhol, " What are you saying, ye 1,600 water- 
bearers ? 

I answer you, listen carefully : 

Nine lakhs for my camel, bear, all ye maids, 


Atharah lakh ki jan, ji !" 

Boll sahelian, " Sun, karha ke aswarS, 
940 Hamari slinta kyun nahin hht, ji V 

" Do kauii ka tera karba^ sun, karhS, ke aswara, 

Teri tin kauri ki jan, ji !" 

" Teri Mali ki zat hai, sun, Rewa Mali ki, 

TA to kai-e kare jawab, ji !" 
945 Bole Eewa, " Raja, tu kya kahe ' Mali' Mali ki ? 

Mere se kaise kare jawab, ji ? 

Karha ko leke jaiyo Pingal ki Kachahri, ji: 

Marke tir katori ko utar lo, ji : 

Kachahri ko aiyo jit, ji. 
950 Us Kachahi'i ko jitke Kali Baghon men jae ; 

Wahah jaiyo nag ko mar, ji. 

Khaskhas ke bangala men jaiyo baith, ji." 

Eighteen lakhs for my life !" 

Said the maids, " Hear camel-rider, 
940 Why hearest thou not our words ? 

Two kauris for thy camel, hear camel-rider. 

Three kauris for thy life \" 

" Thou art but a gardener, hear, Rewa, thou Gardener's 

And thou givest sharp answers I" 
845 Said Rewa, " Raja, why say est ' Gardener' to the Gar- 
dener's daughter ? 

How is my answer sharp ? 

Go take thy camel to Pingal's Court 

And shoot down the three cups with they arrow,* 

And go and win before the Court. 
950 Winning before the Court go into the Black Garden, 

And slay the serpent there. 

And go and stay in the thatched house." 

* A favorite ordeal on these occasions. 



Charhke karM ko clial para Na! Rajd ka kaiiwar, ji : 

Chala Kachahri ko jae, ji. 
955 Tarkash kani nikalke, ji pare tak^le, ji : 

Jorke kani katori ke dita mar, ji. 

(iirke katori niche ave Kachahri ke man, ji. 

Na koi doa salam kare Nal Raja ka beta ; 

Ka;ha Kachahri ke bar, ji. 
960 Bole Pingal, " Sun, karha ke aswara, ji, 

Cherhke karha ko jaiye Kali Baghoh men. 

Tere barge Dhol bahot ave, kai-h4 ke aswara, 

Dhaske karha cherhta Nal Eaja ka Dhola, 

Woh to Kali Baghoh men jae, ji. 
965 Kali Baghon men auta Nal Raja ket beta, 

Ave darwaza ke man, ji. 

Wahah dera laga dia Nal RajS, ke bete ne, 

Adhi i^t naukandh gai, Thakur Tbakur mera, 

Nikala wahah se samp, ji. 

Mounting his camel the son of Raja Nal 

Went in the Court. 
955 Taking an arrow out of his quiver, he took aim, 

Letting fly the arrow he hit the cups. 

Down fell the cups into the midst of the Court. 

The son of Raja Nal would salute uo one. 

Standing at the door of the Court. 
960 Said Pingal, "Hear, thou camel- rider. 

Spur on thy camel into the Black Garden. 

Many Dhols like thee have come, thou camel-rider. 

Dhol, the son of Raja Nal, spurred on his camel. 

And went into the Black Garden. 
965 The son of Raja Nal went into the Black Garden, 

And entered the gate. 

The son of Raja Nal took up his abode there. 

At midnight at the dead of night, my God, my God, 

Out came the serpent. 


970 Raja Dhol ke knkh. khul gae, jj. 

Khanda sutke panoL. char tukre band die, ji : 

Dhal ke nichlie dabauta Nal Eaja ka Dhola. 

Bari fajar pakra nur ka, sun, Gobind, Gobind mera, 

Dhol chala khaskkas ke bangala ko jae, ji. 
975 Khaskhas bangala ko auta Nal Eaja ka Dhola : 

Woh to chala baghon men JEie. 

Parke rahl, ji, see, ji. 

Sham pari, din dhul giS,, Prabhu, Prabhu mera ; 

Chal kuneii pe auta Nal Raja kk JDhola. 
980 Nhave dhoe tilak lagave, Karte ko shish niw§,ve, ji, 

Baitha palothi mar, ji. 

Pahar bhar rain bit gai Nal Raja ke bete ko : 

PinjrS, ki kul khol di sherban ne, ji. 

Sher khaskhas ke bangalS, ko ave, ji. 
985 Paidd Karta mana lia Nal Raja ke bete ne. 

970 Raja Dhol opened his eyes. 

Taking out his sword he cut it into four or five pieces. 

And Dhol, the son of Raja Nal, hid it under his shield. 

In the early morn at the hour of dawn, hear, my God, 
my God, 

Dhol went into the thatched house. 
975 Comingoutof thethafcchedhousePholjthesonof RajaNal, 

Went into the Garden. 

He lay down and slept. 

It was evening and the day declined, my God, 
my God, 

And Dhol, the son of Raja Nal, went to the well, 
980 Washed and bathed, put on his (sectariai) marks and 
bowed his head to the Creator, 

And sat him at his ease. 

A watch of the night passed over the son of Raja Nal, 

When the keepers opened the locks of the (tiger's) cage. 

The tiger went to the thatched house. 
985 He worshipped his Creator, did the son of Raja Nal ; 


PahilS. hath ]ag§,utEi Nal Rajd k§. Dhole, 

Sher ke tukre kar die do, j}. 

Parke woh so raha, ji, Nal Rdjd ka beta, ji. 

Pahar bhar rain rah gai, Prabhd mere Thakur ; 
990 Chale sherni jae, ji. 

Baithl mahilori men dekhti Rani Marwau. 

Boll saheli, " Raniji Marwan, ji. 

Raja Dhol ko yeh ui&r de sherni khud ake : 

Woh to sote ko deve mar, ji. 
995 Is sherni ko de mar, ji, Rani Marwan." 

Ger kamand niche utar gai Rani Marwan : 

Woh to ave baghoh ke man, ji. 

Siitke khanda le lia Kani Marwan : 

Us ne hath men le li dhal. 
1000 Paida Karta mana lia Raniji Marwan ; 

Siitke khanda jaisi marti Rani Marwan, 

Sherni kar die tukre do, ji. 

And Dhol, the son of Raja Nal, at his first blow 
Cut the tiger in two. 

Then the son of Raja Nal laid him down to sleep. 
A watch of the night passed, my God, my God, 
990 When the tigress came. 

Sitting in her palace Princess Marwan saw her. 
Said a maid, " Princess Marwan, 
This tigress will herself slay Raja Dhol ; 
As he is sleeping she will slay him. 
995 Do thou slay this tigress. Princess Marwan." 

Throwing down a (scaling) ladder Princess Marwan 

went down, 
And went into the Garden. 
Princess Marwan drew her sword, 
And took a shield in her hand. 
1000 Princess Marwan called on her Creator, 

And as Princess M§,rwan struck with her sword 
The tigress fell in two pieces. 


Paka- kamand charh gai Rani Marwan ; 
Chali raahil ko jae ji. 

1005 Bari fajav, pahra nur ka, ji. 

Boll saheli, " Sun, Rdni Marwan, 

Is piiole ko jagae mabil men laun, ji." 

Chali sahelian Mgh men; 

Bolen sahelian, " Nal Eaja ke Dhola, 
1010 Tu sunta kyun nahih bat, ji '^ 

Bahot soya, uth jag, ji : 

Karha apna tayyar karo, Nal Raja ke DhoM. 

Raja, ehalo Kachahri ke man, ji, 

Pingal Raja pe jaiyo, karo us se do bat, ji." 
1015 Apna karha siugarta Nal Raja ka Dhola: 

Jotish-rup* manaeke hua karha pe aswar, ji. 

Charh karha ko auta Nal Raja ka kahwar, ji. 

Seizing the (scaling) ladder Princess Marwan went 

up it, 
And entered the palace. 

1005 It was early morn at the hour of dawn. 

Said a maiden, " Hear, Princess Marwan, 

I will awaken Dhol and bring him to the palace." 

The maidens went into the Garden 

And said the maidens, "Dhol, son of Raja Nal, 
1010 Why hearest not our words ? 

Thou hast slept much, now wake up. 

And make ready thy camel, Dhol, son of Raja Nal. 

Go, Raja, into the Court, 

Go to Raja Pingal and speak to him." 
1015 Getting ready his camel, Dhol, the son of Raj&Nal, 

Called on God and mounted his camel. 

Mounting his camel went the son of Raja Nal 

* i.e., Siva. 


TJsi Kachahri ke man, ji. 

Jai jawahir kare Raja Dhola, 
1020 Bole Pingal, " Sun, Maharaja DhoB, 

Kis desan se auna ? Kya hai tera nam V 

" Narwargarh se a gia ; Raja Dhola mera nam. 

Sangaldip ko a gia, sun, Raj& Pingal, 

Mujhe Rani milan ka jog, ji- 
1025 Sari chaukian sarkari, sun, Raja Pingal, 

Chaukian ko kyh mar, ji. 

Tera hukm sab birt raha, Raja Pingal, 

Mujhe kja kuchh dega jawab^ ji." 

" Apna paun ka kapi a uth^ le, Nal Raja ke bete ; 
1030 Main liih nishani dekh, ji." 

Apna kapra uthS. lia, Nal Raja ke bete ne : 

Pair padam us ka dekhta Raja Pingal, 

Ma the men ohandar man, ji. 

Bole Pingalj " Raja Dhola, jao mahil ke bich, ji." 

Into the Court 

When Raja Dhol made his salute 
1020 Said Pingal, " Hear, Raja Dhol 

Whence comest thou ? What is thy name ?" 

" I am come from Narwargarh ; Raja Dhol is my name. 

I am come to Sangaldip, hear, Raja Pingal, 

I am desirous of meeting the Princess. 
1025 All thy guards, hear. Raja Pingal, 

I have defeated and am come. 

I have obeyed thy commands,* Raja Pingal, 

Make me an answer." 

" Draw up the clothes of thy leg, thou son of Raj^ Nal 
1030 I will then see the signs." 

He drew up his clothes, did the son of Raja Nal, 

And Raja Pingal saw the lotus on his feet 

And the moon on his forehead. 

Said Pingal, " Raja Dhol go into the palace." 

* To come here. 


1035 Chalke mahilori ko auta Nal Eaja ka beta ; 

Karha ko dia baghou men chhor, ji ! 

NMve dhoe, tilak lagautS. Nal EajS, ka Dhold j 

Karte ko shish niwa, ji. 

Panchon lave bastar Nal Eaja ka Dhola ; 
1040 Panchon lave Latliiyar, ji. 

Khilwat-khana men ja bara Nal Raja ka DholS. j 

Woh to khilwat-khana men jae, ji. 

Barf jo thj saheli Hira Mali kx, 
Us ka tM Rewa nam, ji ! 
1045 Battis abran sarti Rewa Mali ki : 

Raja Dhol pe Marwan banke jie, ji, 
Sej par jaisa baitha Nal Raja k& beta. 

1035 The son of R^ja Nal went into the palace, 
And left his camel standing in the garden. 
He bathed and washed and put on his (sectarial) mark, 

did Dhol the son of Eaja Nal, 
And bowed his head to the Creator. 
Putting on the five garments,* Dhol, the son of Raja 

1040 Put on the five arms.f 

And Dhol, the son of Raja Nal, went into the private 

apartments ; 
He went into the private apartments. 

The chief (of Marwan's) maidens was the daughter of 

HirS., the Gardener, 
Her name was Rewa. 
1045 Rewa, the Gardener's daughter, put on the 32 ornaments 
And went to Raja Dhol as Marwan. 
The son of Raja Nal sat on the couch 

* i.e., fjiU-dresB. t i.e., ftilly armed. 


Patel-soz jaisi balti Eewa Mali ki. 

Chali Raja ke pas, ji, 
1050 Sewa ineii 4nkar phiri as pas, ji. 

Paen ko khari hove Eewa Mali ki, 

Raja sirhane ko phire muiih, ji. 

Hatk jor kare binti Raja se : 

" Main kar rahi teri as, ji," 
1055 " Main Raja ka beta ; sun, Rewa Mali ki, 

Mujhe rajaon-wali karni rifc, ji !" 

Itni bat Dhol ne kahe, sun Rewa Mali ki, 

Apne man men Mi udas, ji. 

Chalke Marwan pe auti Rewa Mali ki, 
1060 Rani se kare jawab, ji : 

" Barah Khan ke yeh Dhol hai, ji : 

Kisi ki nahin sunta bat, ji !" 

" Battis abran sarke, larki Sunar ki, 

And Rewa, the Gardener's daughter, lit the torch. 
She went to the Raja 
1050 And wandered about him, doing him service. 

Rewa, the Gardener's daughter, stood at the foot of the 

And the R^ja turned his face towards the head. 
With joined hands she besought the Raja: 
" I remain in hopes of thee.'' 
1055 "I am a King's sonj hear, Rewa, thou Gardener's 

I can but love the daughters of kings ! " 
Hearing these words of Dhol, Rewa, the Gardener's 

Was abashed in her heart. 

Rewa, the Gardener's daughter, went to Marwan, 
1060 And spake to the Princess: 

" Dhol is lord of twelve lords. 

And listeneth to none !" 

(Said Marwan), "Thou Goldsmith's daughter, put on 

the 32 jewels, 


Turn jao Dhol ke pS.s, ji." 
1065 Battis abran sarke Sunar ki lark!, 

Ave Dhol ke paSj ji. 

Chal sejan pe ave Sunar ki larki ; 

Dekh sui'at ko bolta Nal Eaj^, ka betfl : 

" Bhala chahe, tii jao, turn Rani ki saLeli, 
1070 Turn j^o mahil se bahir, ji." 

Mare sharam 3,uti larki Suntlr ki, 

Wob to ave Rani ke bar, ji. 

" Beta bai Rajpftt k^ ; sun, Rdni M§,rwan, 

Woh to kisi ki nabin mani bat, ji." 
1075 Pabila pabra nur k^, sun, Thakur Tbakur tner^, 

Wob Tarwan kare jawab, ji : 

Battis abran sarke Rani Tarwan, 

Ave ph61 ke pas, ji : 

Boll Rani Tarwan, " Nal R^ja ke bete, 
lOSO Tu sunta kyun nabin bat, ji ? 

And go tbou to Dbol." 
1065 The Goldsmith's daughter put on the 32 jewels 

And went to Dhol. 

The Goldsmith's daughter went up to bis couch. 

Seeing what she was spake the son of Raja Nal : 

" If thou seek thy good, go, thou maid of the Princess, 
1070 Go thou without my palace." 

The Goldsmith's daughter went away abashed, 

And went to the Princess's door, (and said), 

" This is a Rajput's son ; hear, Princess M§,rwan, 

He listeneth to none." 
1075 At the first hour of dawn, bear, my God, my God, 

Spake Tarwan : 

She put on the 32 jewels, did the Princess Tarwan, 

And went to Dhol : 

Spake the Princess Tarwan, " son of Raja Nal, 
1080 Why hearest not my words ? 


Tin da^ main k chuki, Nal Raja ke bete, 

Ai tere pS,s, ji." 

" Sangaldip ki padmani turn sab saheli. 

Tumhari sab ki ik hi nihar, ji. 
1085 Jo cliitthi mujh ko likbkar bheji thi, ji, 

Us ka Ml suna de, jab main janun Marwan." 

Boli Tarwan, " Sun, Raja Dtiola," — 

Raja se kare jawab, ji, — 

" Ham Rajputan ki beti4n, ji. 
1090 Ham nahin karti parda fash, ji. 

Mota chalan tore des ka, ji : 

Moti dekbi cbal, ji : 

Aur Rajputan ki betian, ji, 

Kyun avail tere pas, ji," 
1095 " Koi dolira apna likha suna deiye, ji. 

Jab main jauiin Marwan, ji ! 

Jab mere dil ko aye karar, ji !" 

Tbree times bave I come, thou son of Raja Nal," (Said he), 

"Ye are all the maidens of the beauty of Sangaldip. 

Ye all bear the same form ; 
1085 The letter that was sent to me, 

Who can tell it me, will I know to be Marwan." 

Said Tarwan, " Hear, Raja Dhol," — 

Spake she to the Raja, — 

" We are Rajput's daughters, 
1090 We observe the rule of seclusion. 

Unmannerly are the ways of thy land, 

Unmannerly is thy gait. 

And other Rajput's daughters : — 

Would they come to thee ?" 
1095 " Sing me some verses of thine own, 

And I will know thee for Marwan ! 

And my heart will be satisfied !" 



Ho dilgir chal pari R^ni Tarwan, ji. 

Boll Tarwaiij " Suno, sab sahelio, ji j 
] 100 Na chAke talw^r se R4ja ka beta j 

Na cbuke tir se, ji ; 

Woh to degk ik hi rasta kadb, ji. 

Battis abran sai' le, Bahin Marwan j 

Solah solab le singar, ji." 
1105 Patel-soz balke Eani Marwan 

Ave Raja Dhol ke p&s, ji. 

Rani Marwan jun dekba jun kora kunen ke bar : 

Angan sukbe bajra, bhn men sflkhe jaw^r : 

Rani sukbe 'pitt ki, bare mard ki nar. 
1110 Basar rati, basar die, basar, basar 1 

Rani sej cbarhi dekhi, ji, 

Jlin kuiieii pe dekbe panibar ! 

" Mujbe takma tere nam ka, rakblye nam ki tek ! 

Princess Tarwan went away abashed. 

Spake Tarwan, " Hear, ye maids : 
1100 " This king's son failed not with the sword, 

Nor failed with the arrow. 

He will treat us all alike.* 

So put on the 32 jewels, Sister M&rwan ; 

Put on the 16 ornaments.'' 
1105 Lighting the torch, the Princess Marwan 

Went up to Raja Dhol. 

Princess Marwan gazed at him, like a thirsty woman 
at a well. 

The millet dried in the yard, the millet dried in the field ; 

The Princess pined for her love, the great warrior's wife. 
1110 Forgotten was she, forgotten, forgotten, forgotten ! 

The Princess sat on the couch, and looked 

As a water-bearer looks at a well ! 

(Said she), "My hope is in thy name, my trust is in thy 
name ! 

* i.e., punish us. 


Tin sau sath Dhol banke 3, gao, ji : 
1115 Die bagh se nikal, j}." 

Pakar kalij§, baitli gai Eaja ke pas : 
Woh to gai sejan pe baitli, ji ; 
Die chaupur bicbhae, ji. 

Khilwat-kli§,n§, meri baitha Nal Raja ka bet^; 
1120 Woh kbilwat-kban^ men jaen, ji. 

Bole Dhol, " Sun, Eani, meri bat, 

Narwargarh ko dial paro, suno hamari bat." 

Bari fajar pahra nAr ka mata se aur sabelion se kare 
jawab : 

Boli mata, " Dan jabez le lo, jaiyo Dbol ke sS,th." 
1125 Raja Dhol karha pe hue sawar : 

Chalks ae Narwargarh ke man, 

Tore nukare bajen Narwargarh ke man, 

Wahan ho rahe mangalchar ! 

Sham Dhols 360 have come 
1115 And I turned them out of my garden." 

Taking him by the waist the Princess sat beside him : 
Sat beside him on his couch, 
And they laid the chaupur-hoarA, 

Dwelling in the private apartments, the son of Eaja Nal, 
1] 20 Went into the private apartments. 

Said Dhol (to Marwan), " My Queen, hear my words. 

Let us go to Narwargarh, hear my words." 

In the early morn at the hour of dawn she spake to her 
mother and her maids. 

Answered her mother, " Take thy dowry and go with 
1125 Raja Dhol mounted his camel 

And went to Narwargarh. 

The drums sounded in Narwargarh 

And there were rejoicings ! 


Raja rattan sain of chittaur, 


[This story is a very garbled version of the well known R^jp-fit legend of the 
sack of Chittanr by 'Al^u'ddln Khiljl in 1303 A,D. The accepted version 
is given at length by Tod, Rajasth&n, Tol. I,, pp 202 ff, in his nsual 
magniloquent fashion.] 

[The story shortly is this. During the reign of B^nS L^kam Sain, Chittaur 
was attacked by 'AUu'ddin under the following circumstances : — Bhim 
Sain, the uncle of the Ean&, had married Padmaul, the daughter of Hamlr 
Singh SisodiS, of whose beauty 'Al&n'ddiu had heard, and whom he deter- 
mined to possess. He accordingly entrapped Bhlm Sain into his camp 
and made his release conditional on the surrender of Padmani. It was 
then agreed that Padmani should be sent accompanied by her maidens, 
but they were to go in their dolds or covered palanquins. Seven hundred 
^olds were sent, but they contained armed men, and the bearers also 
were armed men. Bhim Sain was given half an hour to bid farewell to 
Padmani, of which he took advantage to escape to Chittaur, while a fierce 
fight took place between the R^ jpftts under Gaura and Bddal, Padmani's re- 
latives, and the troops of 'AUu'ddln, after which 'AWu'ddIn had to raise the 
siege. This is said to have taken place in ] 27 5 A.D., an impossible date, as 
'Alau'ddtn did not begin to reign tOl 1295 A.D., and took Chittanr in 

[This expedient of using the ^olds of a marriage procession to conceal an 
armed force was successfully performed by Nawfib Mflsa KhSA Baloch of 
Farrukhuagar, in recovering his principality from the ofBcials of KSj4 
Banjit Singh of BharatpAr (1768-1806 A.D.) He filled the doli)i of a large ■ 
marriage procession with armed men and reached a fort called Sh^hjahSn- 
fib^d, about 8 lios from Farrakhnagar, and full of Ranjlt Singh's trOOps. 
They all came out unarmed to look on at the sham procession and were 
therefore easily overpowered, and having possession of the fort, the Naw£b 
recovered Farrukhnagar and held it till his death.] 

[The story of Padmani, or Padm^watl as she is also called, has given rise to 
much popular literature. There is a Qissa-i-Padmdwat in Persian verse 
by Hussain Ghaznavi and in Hind! verse by Malik Muhammad J£ esi, and 
a Tuhfatu'l-QulAl in Persian prose by Rai Gobind, dated 1652 A.D., trana- 
lated into Urdii verse ia 1796 by Mir Zi&'u'ddin 'Ibrat and Ghul4m 'Ali 


QissA rIjA rattan sain, pisae, rIjA CHITWAN 


Bayan k5Si gil, hai, ki Shah Ghorl ke 'ahid men R^ja Rattaa 
Sain hukumran tha, chunanche mdbain donoii ke Chittaurgarh 
men Ravi Nadi par jang hAi, jis menGhori Shah ne Raja Rattan 
Sain ko maghldb ki§,, aur qila' Chittaurgarh par q^biz hua. Is 
waqu'a ko 'arsa takhminan char sau baras ka hdL 

Shimrftii Sahib apna; dhan Ad* Kaiiwari ! 

Orh dushaM Rattan Sain gadi ki tayyEiri, 
Lakhe Shahf Diwaa ne jhuk nazar guz^ri. 
" La padmawat Padmanl woh nar hamari !" 
6 Itni sunke Rattan Sain tan lagi katari. 

" Hat, re Baniye ! pare ho ! kare ris hamari ! 
Kaun kaun Baman Baniye biyah lae sab nEiri ? 
Ab chalunga Sangaldip ko tujhe la dun BaniyS,ni." 
Garh se niche utar gia Diwan hazari : 
10 Garh niche utarke soch bichari. 

Lakhe Shah Diwan Bh<ire pe aya. 

Hath jor mujra kia, jhuk sis niway§,. 

" Tt beta Raja Sham ka : tu bage siwaya ! 

Raja ghar janamke kyun lahna laya ? 
15 Sangaldip ki Padmani Raja biyah kar laya. 

Hor ghani se kya likhun ? Pani kyun na paysl ?" 

Itni sun Bhdre ne jhat 'araz lagai : 

" Ham bhai ik hain^ hamari qismat niyari : 

Jo Padmawat khus len ja laj hamari." 
20 Gaih se niche dia utar Diwan hazari. 

Diwan ne bhagwe rang lie, kapre alfi darl. 
Atak langhj Kabul gae Diwi.n hazS,ri. 

* For Aditi : observe the mixture of Hindii and Musalman expres- 
sions here, 
t For Sah, 


Age baithe GhorJ Badshah Kachalirl sari : 
Lakhe Shah. Diwan ne jhuk nazar guzari. 

25 " Charh, jo Ghori Badshah, thari kala sawarl !" 
Itni sun Ghori Shah nejhataraj* lagal : 
" Kitna qiM' Chittaur ka ? kitna bastar V 
" Badshah, bar^h kos men dhare niyo hissar. 
Tin lakh Chittaur men bandhe talwi.r ! 

30 Chaudah sai charkhe qila' par kare maro mSr. 
Basen mahajan, baniye, bare sahukar : 
Moti, mohar, jawahir ka kareri baranj beopar." 
Itni sunke Badshah dilmeh ghabarae. 
" Mere Allah-din Alau'ddln, 

35 Nar begane dekhke na khoo din !" 

" Haih Eaja Chittaur ke bare mard shauqin : 
Hamare mard ghore ko k^t ke bhar denge zin :" 
Kahte Ghori Badshah mere Allah-din. 
Itni sun Lakhe Shah ne jhat arajt lagai : 

40 " Charh jao turn Chittaur par th§.ri kala sawai." 
Itni sunke Badshah thumak bajwai. 
Sat lakh charh gia Mughal sipahi : 
Manzilon manziloh chalke Chittauron ae. 

Jabhi to Ghori B§.dshah parwana likhwae : 
45 Sharfu Q§.zi khat likhe kar 'aqal shahur. 

" Tum sun, Kabul ke Badshah, kyuh ban raha hosh ?" 

" Bichmeh," likhe, " Ganga jali, ilpar," likhe, " Qur^n ; 

Main ata teri mulaqatj tere darshan paiin. 

Mujhe Sangaldip ka bhed de, main charhkar jaiin : 
60 Sangaldip ke bhup sardar ko pakarkar lauh." 

Itni sunke Rattan Sain phardi mangwai : 

Khat likh Rattan Sain kar 'aqal shahur. 

Khat likh Rattan Sain kar 'aqal shahur : 

" Tu sun, Kabul ke Badshah, kyuiikas raha behosh ? 
55 Tere kanion lag rahe chughalkhor, Dilli ke dfit. 

Bhale chahiye, tu Badshah, dere ko kar ja 'ktdh." 

* For 'araz. t ^66 above line 26. 


Itni sunke Badsh&h mari jhat pMk. 

" Milna hai to mil ja, nahiiii dere ko kar ja kAch." 

Itni sunke Rattan Sain tajau purwae, 
60 Ghori Badshah ke dalan men chalkar ae. 

Age baithe Ghori Badsbah, jhuk sis niwae. 

Hahske bole Badsbah, lie pS,s bitbae. 

Ghaupur sar mangaeke sbatranj kbilae. 

Baiih pakarke le bare tambu ke mabiri. 
65 Pairon men pAe beriari, gal tauq parahe. 

Abhe Ram Diwan ko dbake dilwae. 

Abbe Ram Diwan garb andar ae : 

Mata Rattan Sain ki kiw^ron ai. 

" Kit gae Raja Rattan Sain bam are, bbai ?" 
70 Itni sunte Abbe Ram ne kuk macbai. 

" Ham donon rokar bichare, Badshah ghar sbadi ! 

Tbara Raja pakara, Badshah ne naubat baji \" 

Mata Rattan Sain ki kiwaron lagi. 

'[ Kit Sangla ? kit Sangaldip ? kit biyahi ? 
75 Awandi na sobba lia nirbhagan ai ! 

Ab jidhar niln teri kbushi cbabe chali jae !" 

Itni sunke Padmani bhar aiisu roi. 

Doll andar baitb gai jhamar girwae. 

Hathon men lie papli kamaran bandhwai. 
80 Manziloii manzilon chal pari Sibhji pe ai: 

Sibhji ke bachan li chali dewar pe ai. 

Hath jor muj'ra kia, jhuk sis niwae. 

" Dewar, na godi, na ungali, mera piya dur. 

Mere Raja ke band cbhura la, tu dikhe sharm huzAr !" 
85 Itni sun Bbiire ne dil hue ghariir. 

" Ja, bhawaj, tu cbale ja nere ya dftr. 

Mere bap ka sir dia kat, cbilan ne khae. 

Turn ko bhi de milun Ghori Shah ke tain." 

Itni sun Mata Bhure ki Bbure pe ai. 
90 " Patta teri 'umar ka likbwakar na lae. 

Nau mahine rakha ndard men, jiu kar bachai : 

Tainun ghuti di na zahar ki tAn bachda nahi !" 
VOL. II. — 45 


" M^ta, woh hi ghaii kyAn gai blifil kar rand bttliai ? 

Mere bap ka sir kat chilan ko pae ? 
95 Mere bairl phaiis gi& daft men, tu die hai chhurW^e !" 

" Bacbcliaj augun Apar gun karo, jag men bhalai." 

Itni sun Bhura Mata se kake, " Sun, mai, bat. 

Jehi Raja ko pakarae dun Badshah ke pas." 

Itni sun Bhure ki Rani Bhure pe ai. 
100 Hath jor mujra kia, jhuk sis niwae. 

" Raja, tarn charkha le lo rangala, pirha le lo lal. 

Charkhe mere baith jao, gharwa le nath. 

Turn pahino meri churi^ii, main nAn le ao hathiyar I 

Main takri hoke ja lamn Ghori Badshah ke s^th ! 
105 Haude se hauda bher dun, sir paren ajat juda ! 

Oharhna hai to oharh ja, nahih de do saf jawab !" 

Itni sunke Bhftre ke tan boli khai. 

Bhftre Badal ne chauk men kachahri lai : 

Badni a gae Badan Singh kachahri chhae. 
110 Shah* Mandan a gae sahukar sampiu-an bare bhagi. 

" Mere bawan dhajaen mal ke, main sabhi tjagi ! 

Mere Raja ke band chhura la, sab puran lige !" 

Itni sun Bhi\ra Shah Mandan pe aya. 

Hath jor mujra kia, jhuk sis niwaya. 
115 Bhure se Mandan kahe, "Koi hikmat kijo. 

Solah sai dola lia, singar hath gupti dijo. 

Dola andar deo bithae : kisi bhed na dijo. 

Mani Pimi lobar ko sath le lijo. 

Mana Puua bharen bhes tera chandi sona : 
120 Jin ki chhaten lipar dhare anar limu se gahna : 

Jin ki zuluf latakke bhare mang motiii ki lachhi." 

Sol&h sai dola lia singar, sfln Sibh ki khai. 
" Yehih se hat jaiyo gharan nun, jis se nar piyari ! 
Hamare gail so chaihe bandhi dudhari I" 
125 Itni sun surme de rahe kalkar : 

* For Sdh. 


Ghorl Shah ke dalau men par gai shor pukar. 

Jab hi Sharffi Q3,zt ne jhat mashlafc jori : 

" Tdm diQ duniya ke Badshah chhute Khudae ! 

Dole men padmawat hai nahin padmani bharae ! 
130 Djlon ke b^ns sai-kde, kahar honkde ae !" 

Itnt sunke Badshah ne araj lagai. 

"Dolon ki talash de de mere tain." 

Itni sunke Bhiire ne jhat araj lagae. 

" Padmawat* roi doli men bhar ansft S.i. 
135 Rattan Sain ko dekhti kaman mad& mai. 

Rattan Sain ko bhej de dolan ke mahin." 

Itni sunke Badshah Raja pe ae : 

Janda tor mahil ka Raja khulwae. 

R^ja chhuta mahil se jais^ chala kebri. 
140 Dekh Raja dolah ko bhar ahsu rove. 

" Mere jiwande dola kyftu dende ISj ganwae ? 

Badla ab yeh bap ka tain lia sajae !" 

Itni sunke Bhure ne jhat araj lagai : 

" Manan Punan ladli teri ab Ian gori. 
145 Dolan ain baithke doni,h ki jo;i-" 

Itni sunke Rattan Sain dil ai hoshiyar. 

Dol^ andar ja para jh^mar girwae. 

M.'a.nkn PAnan lohar se bei-i katwai. 

Jab hi Sharfu Qazi ik mashlat jori. 
160 " Dola men thak thak ho rahi, ghan baje hathori. 

Beri kati Rajpflt ki ! Ai honi tori." 

Itni sunke Rattan Sain ki turt ^ gai ghoi-i. 
Hanwe hath, pair rikab, jhat jabar gai ghorL 
Sarsar m^ri korari daura di ghori. 
155 Waj^n w^jah di rahi ta bagan mori. 
Garh andar a bata Rajpiit hazari. 
Itni sunke BhAre ne jhat ghoj-i pheri, 
Ghori Shah ke dalan ja bagan mori. 
Doloii se kiide surme deke kalk^r. 

* For Padmant. 


160 Ghori Shah ke dalan men pai dhand ghub&r. 

Goll chali karakapj paie rahe sankar, :, 

Jaisi marl pawan ki kinari kahi. 

Pancli hazar para khet, giuti na paij 

Akela Bhura kya kare lashkai' ke darmiy^n ? 
165 Lekar ghori ja paia lashkar ke darmiyan : 

" Turn men nausha kaun dal ka singar V 

Allahdin Alau'ddia karde do pahar : 

Haude se niche die ger, deke tar-kasar. 

Itni san Ghori Badshah ne pakare kuman. 
170 Bharbhar marl giaslyan Arjun se ban. 

Tir mara Bhure Kanwar ko langha dia par. 

Ghori se niche dia ger^ kar tirkahl sar. 

Raja roya Rattan Sain deko kalkar. 

Faujan andar an barl deke lalkar. 
175 Ghori Shah ne die bang namaz guzari ! 

Karor deota gla nat iko bari ! 

Ghori Shah ke hue fatah kachahri sari. 

Itni sun Padmawat ne tan barchhl m&rl : 

Nari thin, sab mar gain Chittauioh mahin ! 
180 Ghori Shah dekhda kol nazar na am ! 

" Jhutha re, Lakhe Shah Diwan ! Padmawat koi na p4i ! " 

Lake janda chal pare Chittauron mahlii : 

Chhat Banur men ake dere die lagae. 

Badshah wahaii mar gla, makan He pae. 



It is said that in the days of the Ghorl* kings Raja Rattan 
Sain was an independent prince, and there was war between 
them on the Ravi River at Ghittaurgath, in which the Ghori 
king conquered Raja Rattan Sain, and took Chittaurgarh. This 
happened abont 400 years ago.t 

* For Ghori read Khilji througtouc. 
t 600 would be naarer the mark. 


I worship my Lord and the Infinite Goddess ! 

Clothed in shawls Rattan Sain sat on his throne. 

Lakhe Sh^h, the Minister, bowed and made his (cus- 
tomary) gift, (and said) : 

" I would have the beautiful Padmani to wife 1" 
5 Hearing this Rattan Sain was very wrathful (and said) : 

" Off, thou Merchant.* Be ofi ! Thou makest me augry.- 

Shall Briihmans and Merchants marry all the women ? 

I will go to Sangaldipt and get thee a Merchant's 

The great Minister went down from the fort, 
10 And going down he pondered (within himself). 

Lakhe Shah, the Minister, came to Bhura,J 

With joined hands he prayed forgiveness§ and bowed 

his head. 
(Said he), " Thou art the son of Raja Sham and the best 

of all. 
Born in the king's house why art thou disgraced ? 
15 The Raja (Rattan Sain) hath wedded Padmani of 
Sangaldip ! 
And what shall I say of his wealth ? Why hast thou not 

received thy share ?" 
Hearing this spake Bhura quickly : 
" We brothers are the same, but our fate is separate : 
If I take away Padmani, the shame will be mine." 
20 And he sent down the great Minister from the fort. 

The Minister dyed his clothes of a red hue, and put on 
a mendicant's dress. 11 

* This means that Lakhe Shah was a Baniya, (merchant) by caste, 
t See ante, p, 276. J Rattan Sain's brother. 

§ For speaking : Oriental custom. 

II Alfi is a sleeveless shirt worn by mendicants as a distingnishing 


Crossing the Atak (Indus) the great Minister went to 

The Ghori king was holding his Court: 
Lakhe Shah, the Minister, bowed and made his gift. 

25 (Said he), "Start thy 'army, Ghori king, (to Chit- 
Hearing this said the Ghori king quickly : 
" How large is Chittaur fort ? What is its population ?" 
" king, it is a large fort covering twelve kos. 
Three lakhs* of swords are there in Chittaur. 

30 And fourteen hundred guns blaze forth. 

Bankers and traders and great merchants dwell there, 
And deal largely in pearls and coins and jewels." 
Hearing this the king was astonished in his heart. 
(Said the Court), "0 AUah-diti 'Alau'ddin,t 

35 Lose not thy virtue over a strange woman." 

(Said he), " The Rajas of Chittaur are men of luxury, 
And my men shall fill their horses' saddles." 
Thus spake the Ghori king 'Alau'ddin, 
And hearing said L§,khe Shah quickly : 

40 " Go thou with thy army to Chittaur." 

Hearing this the king had the (war) drums beaten. 
Seven ldhhs% of Mughal soldiers advanced, 
And stage by stage they reached Chittaur. 

Then the Ghori king sent a letter, 
45 And Sharfft, the Qazi, wrote the letter with discretion. 
(And said) "Why be uneasy, thou King of Kabul ?"§ 
And he wrote, " The Ganges is between us, and above 

us is the Quran j II 
I have come to visit thee and see thee (only), 
50 That thou mayest tell me of Sangaldip, whither I would 

* i.e., 300,000 ! f Meant for 'Ala'uddin Khilji. 

X i.e., 700,000 ! 
§ This must be a blunder of tbe bard : the " King of Kabul" ia 
writing the letter. || Apparently an oath. 


When Eattan Sain heard this he sent for paper. 
And Eattan Sain wrote a letter with discretion. 
Eattan Sain wrote a letter with discretion, (and said), 
" Hear, thou King of Kabul, why art thou uneasy ? 

55 Beside thee are the tale-bearers, the spies of Dehli, 
If thou wishest thy welfare march thou back.'" 
Hearing this the king forthwith exclaimed, 
" If thou wilt meet me meet me, or I will march back." 
Hearing this Eattan Sain got ready his mare 

60 And went to the Court of the Ghori king. 

The Ghori king was sitting there and he bowed his head. 
Smiling spake the king and sat him down beside him. 
Sending for a chaiipur board they played at chess (!)* 
Then seizing (the Eaja) by the arms they took him into 
the great tent. 

65 They put fetters on his feet and an iron ring about hia 

Abhe Earn, the Minister,t was pushed away. 
And Abhe Earn, the Minister, went back into the fort. 
And went to the door of Eattan Sain's mother. 
(Said she), "Where went my Eaja Eattan Sain, friend V 
70 Hearing this Abhe Earn raised a cry (and said) : 

" We two were separated weeping while the king's 

household rejoiced ! 
The king hath seized thy Ellja and is beating his drums 

(over it) \" 
The mother of Eattan Sain leant against the door, (and 

said) : 
" Where is the Maid of Sangal ? % where is Sangaldip ? 

whence came the bride ? 
75 Unfortunate§ art thou, that thy coming brought no 


* Por tlie bardic notion on such things see Yol. II., p. 282. 
t Who had accompanied liiui. % i.e., Padmani. 

§ This term implies a reproach. 


Go now whither thou mayest desire \" 
Hearing this Padmanl wept bitterly. 
She sat in her covered palanquin. 
She took a dagger in her hand and girded her loins. 
80 Going stage by stage she reached (a temple of) Siva, 
And taking an oracle from Siva she went to her hus- 
band's younger brother. 
With joined hands she asked forgiveness and bowed her 

head (and said): 
" Brother, nor chick nor child (is mine) and my husband 

is afar. 
Release the Rajd, for thou seemest an honourable 

man I" 
85 Hearing this Bhura hardened his heart (and said) : 
" Go, sister, go where thou wilt. 
Be cat off my father's head and the kites ate it. 
I "will send thee too to the Ghori king."* 
Hearing this came his mother to Bhura (and said) : 
80 " I have no written prophecy as to thy length of life. 
I bore thee nine months in my womb, and saved thee 

Would that I had poisoned thee, that thou hadst not 

lived !" 
" Mother, hast thou forgotten that hour when thou wast 

made a widow ? 
When he cut off" my father's head and gave it to the 

kites ? 
95 My enemy is in trouble and thou wouldst have me save 

him 1" 
" My son, do good for evil, that it may be well with thee 

in the world." 
Hearing this said BhurS, to his mother, " Mother, hear 

I will let the king keep the Raja his captive." 
Hearing this came Bhura's wife to Bhura j 

* And so dishonour tliee. 


1 00 With joined hands she craved his pardon and bowed her 
head {and said) : 

" Eaja, take my painted spinning wheel, and take my red 

Sit down to my wheel and make thee a nose ring. 

Take thou ray bracelets and I will take thy arms ! 

I will be strong and fight the Ghori king ! 
105 Elephant shall meet elephant and heads shall fly about! 

If thou be going, go, or deny outright !" 

Hearing this, her words sank into BhAra's heart. 

Bhura and Badal held an assembly in the market-place. 
Badni and Badan Singh attended the assembly. 
110 Shah Mandan, the richest of all the merchants, also cams 

(and said) : 
" I give up (for thee) my 52 bags of riches ! 
Expend them all to release my R&ja !" 
Hearing this came BhAra to Shah Mandan. 
With joined hands he asked pardon, and bowed his head. 
115 Said Shah Mapdan to BhAra : " Make this plan. 

Take 1,600 palanquins (with you) and take secret arms 

in your hands. 
Seat yourselves within the palanquins and tell the secret 

to none. 
Take ManS. and Pikna, the iron-smiths, (as women) with 

you ;* 
And cover Man^ and Piina with thy vesture of silver 

and gold ; 
120 And put limes and pomegranates on their breasts for 

And fill their hanging locks with coral and pearls," 

They adorned 1,600 palanquins and took an oracle from 

Siva, (and said) : 
" Go hence to your homes, all ye that love your wives ! 

* i.e., dressed up as women : observe the force of putting tie names of 
these men into female forms in the text. 

VOL. II,— 46 


Thoy that go with us must fasten on swords !"* 
125 Hearing this the warriors raised a shout, 

And the noise of it reached the Ghori king's Court. 
Whereon Sharfii, the Qfi.zi, quickly made remark : 
" God hath made thee king of the world and the faith ! 
They are no fair maids and girls that fill the palanquins ! 
130 The poles of the palanquins creak and the bearers 
breathe heavily !" 
Hearing this spake the king : 
" Search the palanquins for me." 
Hearing this spake Bhiira quickly : 
" Padmani is weeping bitterly in her palanquin, 
1 35 And when she sees Rattan Sain she will be filled with joy. 
Send Rattan Sain into her palanquin. " 
Hearing this the king came to the Raja, 
And breaking open the lock of the prison took theEaja out. 
The Raja came like a lion out of his prison, 
140 And seeing the palanquins his eyes filled with tears, (and 
he said to Bhura) : 
" Why sent ye her in marriage here, whilst I was alive 

to shame me ? 
Thou hast taken full vengeance for thy father !" 
Hearing this said Bhur^ quickly : 

" I have brought Mana and Puna,t thy beautiful darlings, 
145 Sit down in the palanquin and meet them." 
Hearing this Rattan Sain understood. 
And went into the palanquin and put down the blinds. 
Mana and Puna, the iron-smiths, cut off his fetters. 
Then Sharfft, the Qazi, made remark : 
150 " There is a noise of hammering and clanking within the 
palanquin ! 
The Rajput's fetters are being cut ! Thy fate hath come, 
(0 king) !" 

Hearing this Rattan Sain quickly came to his mare. 

* As the enterprise is very dangerous, 
t The names are still /emaJe in the text. 


Hand on saddle^ foot in stirrup, quickly he mounted his 

Striking her quickly with his whip he gallopped off 

the mare. 
1S5 They shouted out to him to turn back. 
The great Eajput entered his fort. 
Hearing this* Bhura quickly turned his mare, 
And turned on the Ghori king's camp. 
The warriors leapt from the palanquins and gave a shout. 
160 And there was a great slaughter in the Ghori king's 

The guns thundered forth and there was a great dis- 
As when the wind blows the scum (of a pond) to the 

Five thousand fell on the field beyond counting, 
But what did Bhura alone in the midst of an army ? 
165 He took his mare into the midst of the camp, (saying) : 
" Who is the jewelf of the army among you ?" 
And he cut Allahdin 'Alau'ddinJ into two halves, 
And cast him down from his elephant with a stroke of 

his sword. 
Hearing this the Ghori king seized his bow, 
170 And shot arrows forth like Arjuna.§ 

An arrow struck the Prince Bhura and went through him. 
And the blows, arrows, and swords threw him down 

from his mare. 

The Raja Rattan Sain wept and cried out. 
And the (king's) army entered the fort shouting ; 
175 And the Ghori king made the (Muhammadan) call to 
prayer ! || 

* Something probably omitted here. f Lit., bridegroom. 

X The bard seems to think 'Alau'ddJn to have been a personage apart 
from the " Ghori" king, whereas they were reallj the same. 
§ The Paiidava; allusion to the story of the MahdbliArata. 
II A dreadful thing to happen in a RajpClt fort. 


And all at once the millions of (guardian) goddesses fled ? 
The Ghori king gained the victory over the whole Court. 
Hearing this Padmani ran a spear through her body. 
And all the women that were in Chittaur died !* 
180 And the Ghori king could find not one (and said) : 

"L§,khe Shah, the Minister, was a liar ! I have found 

no Padmani 1" 
Putting his lock on Chittaur he set out. 
And rested at Chhat-Banur, 
Where the king died and had a tomb erected to him.f 

* AUusion to tte well-known Rajplit. ceremony of the sdlcd, or jauhar, 
or immolation o£ tie women, before making the final sally, when it was 
no longer possible to save a place from destruction. The Rajpflts claim 
that a javJiar was performed on this occasion, and again at the second 
sack of Chittaur by Akbar ia 1533. 

t This place is probably meant for the Chach or Indus riverain tract 
of the Bawal Pindi District, just as the bard has placed Chittaur on the 
River Ravi. 'Alau'ddin, as a matter of fact, was buried at Dehli in 
1316 AJD. 



[Sarwan and FarJjan is the nsual Dame of a well known ballad widely sung in 
the Dehli, Gurgaon, Karn&l, Hiss^r and Rohtak Districts. It is specially 
interesting as being a pure myth concocted within the last fifty years 
for what may be called political reasons, and because it bids fair to become 
a permanent legend amoDg the people.] 

[Farljau, Fartdan, Farijar and Pharijan are vulgar forms of the name of Mr- 
William Fraser, formerly Political Besident at the Court of the Mughal 
Emperors of Dehli, who was murdered from personal spite at the instiga- 
tion of Naw^b Shamsu'ddtn Khan of Loha,r(i on the 22nd March 1835. 
The murder formed the subject of a judicial enquiry and the Nawfib was 
executed on the evidence on 3rd October 1835. He was a man of very 
dissolute character, and the people who best remembered him, were the 
courtezans of Dehli that lived on his gifts. These women for some time 
afterwards were in the habit of singing songs in his praise and are, no 
doubt, responsible for the concoction of the purely mythical story of Mr. 
Fraser's intrigue with Sarwan, a zamltiddr's or farmer's wife, at the hands 
of her outraged husband. Sir William Sleeman, who, in his Rambles cmd 
Recollections of an Indian Official, 1844, Vol. II., p. 310ff, gives a complete 
account of the murder of Mr. Fraser, says that songs in honor of Wazir 'All 
the murderer of Mr. Cherry and others at Banaras in 1798 A.D. were sung 
by courtezans there twenty years after the massacre for the same reason.] 

[The true story is that Mr. Fraser had practically brought up the Nawib Sham- 
su'ddin KhS-n, and was so disgusted at his debauched and Ucentioua 
proceedings when he grew to man's estate, that he at last refused to admit 
him to his house at Dehli, of which the Nawtlb had previously had free 
use. This so exasperated him that he employed Karim Kh^n and Vniyh, 
an associate and an old servant, to assassinate him. The opportunity 
offered on the night of the 22nd March 1835, when Mr. Fraser was returning 
from a party given by the Eajd of Kishangarh, and Karim KhSn shot him 
dead about eleven o'clock at night. Uniy^ got wind of attempts that 
were to be made on his own life by the Nawab to destroy proofs of the affair 
and with some difficulty escaped from his clatohes. He afterwards con- 
fessed his share in the crime to Mr. Simon Fraser and explained the 
whole of the circumstances at the trial held by Mr. Colvin, the judge. The 
result was the execution of Karim KhAii and the Nawab.] 


[In au Urdfi work oalled Tdr'ikh Maklman Panj&b by Mufti Ghulatn Sarwar 
Qureshi of Lfihor, 1877, at p. 26, the following account is given of Mr. 
Fraaer's murder: — "Naw&b Shamsu'ddtn Khaii succeeded Nawab Ahmad 
Bakhsh Khfin of Loh&,rft. He had two brothers, Amtnu'ddtn KhSn and 
ZiJl'u'ddia Khdn, who claimed shares iu the estate under their father's will- 
The case was laid before Mr. William Fraser, the Agent at Dehli, who 
reported to GoTerument that according to the will all three brothers ought 
to have shares in the property. In revenge for this in October 1835 Nawfib 
Shamsu'ddin Kh^ii had him murdered by his people. After an enquiry, 
which lasted a year, he was convicted and hanged and his estate at 
FirozpAr confiscated and added to the Gurgdon District." Sir William 
Sleeman, however, is of opinion that the Government proceedings as to 
the partition of the estate had very little to do with the murder.] 



Man Singh, a farmer of the village of Nagdhii, in the District 
of Karnal, told the following story on the 22nd February 1884. 
A very handsome youth, named Ami Chand, a farmer of the 
village of Ghughiana, in the Karnal District,* got into trouble 
and became a convict, working on the Canals being made 
through the District.t One day it so happened that Mr. Parijar 
went out to examine the works and remarked Ami Chand 
and said to a convict warder, J " what a pity it is that so 
handsome a youth should be employed as a convict on excava- 
tion works !" He was so struck with the beauty of the youth 
that he mentioned it again and again§ till at last the warder 
said, " his beauty is nothing to his sister's." Upon this Mr. 
Farijar strongly desired to see her, and that same evening h© 
sent for Ami Chand and promised to release and reward him if 
he would bring his sister to him. He consented and was 
released by Mr. Farijar, who supplied him with a horse and a 
servant, and sent him off to his village. 

When Ami Chand reached home his friends were much 
surprised to see him, as they knew his time had not expired, 

* It is really in the DeUi District. 

t Tliey were taken in hand by Lord Hastings and completed between 
1817 and 1830. 

J Met qaidi was the expression used, met being the English word mate. 

§ This is a purely oriental notion and quite foreign to English 
habits, of coiu'se. 


but he put them ofif with a story of services he had rendered so 
as to cause his premature release, and concealed the real facts. 

He then went to his mother's house, but did not find his sister 
at home, for she had gone to her husband's house, and so he went 
there and told her that their mother was very ill, in fact dying, 
and wanted to see her. Her husband, however, declined to let 
her go home, and Ami Chand then told her privately that unless 
she could get away somehow that very day she would never see 
her mother alive again ; so it was arranged between them that 
she should go to a certain well to draw water that evening, 
where he should meet her, and that they should go off together. 

They met accordingly and he took her up behind him on his 
horse, but, instead of taking her to their mother, he took her 
straight to Mr. Farijar's tent, as he was then encamped upon 
the works. 

As soon as her husband missed her he guessed that Ami 
Chand had taken her off and went at once to his mother-in-law, 
and found her quite well, and that she had seen neither her son 
nor her daughter. After a while he ascertained that Ami 
Chand had carried her off to Mr. Farijar. 

This drove him quite wild, and going home to his village, he 
collected three or four friends and went with them to Mr. 
Farijar's tent, and found his wife Sarwan there, as he had 
been told. He addressed a petition to Mr. Farijar about the 
injustice of his acts, but got no answer and was turned out of 
the camp. So he went home and, watching his opportunity, 
murdered Mr. Farijar in revenge for the abduction of his wife.* 



From a version procured from Behll. 


Dhur Kalkatte se chala Faridan, Panchon Pir manae. 
Landa ghora budha Faridan Sarwan dhundan jae. 
Panch muqam Dehli men bole, chhatta Ghiingana ganu, 

* There was notliing in the language of the story as taken down to 
make it worth while printing it in original. 


Dhaule kteen par tambu tan gae, mekben de garwae. 
5 Gall gall cliupr&si dolen, Sarwan lajbdi nahtn. 

Baclilire chugawanda Ami Chand pakara mushkin de 

" Mushkin meri cbbor de, Faridan ; Sarwan diin batlae. 
Bare bagar se Sarwan nikasi, clibote bagar nun jae 

Sarwan bajre man." 
Bajra katti Sarwan pakari, danti dhilngi mS/n. 
10 Sir par pirhS,, bagbal men charkhS,, puni latakti jae : 
Hath men bela, bele men kanghi dauri nain ke j&e. 
" Ulti sulti mendhian gandhti, thada lewan jae. 
Ao, ri bahinOj mil lOj suheli : phir mila nahin jae." 
Ungali pakarke, ponchha pakara, haude li bithlae. 
15 Hathi ke haude baithi, Sarwan tap tap rondi jae. 

" Shahr Ghungana, jam jam basiyo ! Ami Chand basijo 

nahin I" 
Addhi rat pahar ka tarka tare gindi jae. 
Panch Pir ka malida sukha faujon men bata jae. 
"Lahnge ka pahina chhor de^ meri Sarwan, saya sina 
20 Sup ka pahina chhor, meri Sarwan, topi se naiha lag&e. 
Angi ka pahina chhor de, meri Sarwan, petikot se naih§, 

Pii'hi ka, baithn^ chhor, meri Sarwan, kursi se naiha 

" Topi ka pahina chhor jae, rui ke, pagia bandban le. 
Patlun ka pahina chhor jae, rui ke, dhoti ka bandhan le. 
25 Kot ka pahin^ chhor jke, rM ke, mirj^e ka pahin§, le. 
But ksi pahina chhor jae, rui ke, j<iti se naiha lag^e. 
Git-pit boli chhor de, Faridan, sidhi boli le." 

Faridan came all the way from Kalkatta, worshipping 

the Five Saints.* 
Old Faridan on his bob-tailed nag was searching for 


* See next version. 


Five days lie stayed at Dehli, tlie sixth at Ghungana 

The tents were pitched at the white well and the pegs 

driven in. 
5 The messengers searched in all the lanes and found not 

Ami Chand was seized grazing the cattle and his arms 

were tied behind him. 
" Loose my arms^ Paridan, and I will show thee Sarwan. 
Sarwan went out of the great street through the little 

street into the millet-field.'' 
Sarwan was caught cutting the millet with her sickle 

at her side. 
10 Her stool upon her headj her wheel under her arm^ and 

the skein hanging down : 
Her cup in her hand and her comb in her cup she ran 

to the barber's wife. 
" Braid up my tangled locks, the oppressor hath taken 

O my sisters and my companions, come and see me ; we 

shall not meet again.'' 
He caught her hand and seized her by the waist and 

sat her in the (elephant) litter. 
15 Sitting in the elephant litter, Sarwan dropped tears. 
" Be happy, Ghungana ! But be not happy, Ami Chand !" 
All night long till dawn she counted the stars.* 
The sweets that had been vowed were distributed in the 

name of the Five Saints (by Faridan). 
" Leave oQ wearing thy (native) skirt, my Sarwan, and 

put on a (European) skirt. 
20 Leave off thy (kerchief)*, my Sarwan, and wear a hat. 
Leave off thy (native) petticoat, my Sarwan, and wear 

a petticoat. 
Leave off" sitting on a stool, my Sarwan, and sit on a 


* Idiom : to be very imliappy. 
voi. II.— 47 


" Leave off wearing thy hat, thou doomed onej and 

fasten on a turban. 
Leave off wearing trowsers, thou doomed one^ and wear 

a loin-cloth. 
25 Leave off wearing a coat, thou doomed one, and wear a 

Leave off wearing boots, thou doomed one, and wear 

(native) slippers. 
Leave off thy jargon, Faridan, and take to plain 



This version is from a beautifully written manuscript in the 
Persian character sent to Mr. Delmerick in 1872 by the late 
Naivdb 'Alau'ddin Ahmad Khan of Lohdru, nephew of 
Nawab Shamsu'ddin Khdh. It is in his own handwriting, 
with some 26 notes in English also written by him, for he 
was a man of considerable literary attainments. 
Dhur Kalkatte se chala Pharijan, Panchon Pir manae. 
Panch muqam Dehli ke bole, chhatta Gungana g§ne. 
Allah jane, ri, Panchon Pir manae. 
Dhauli kuniii par tammu garae, mekhen di garwae. 
Huqqa kita Min Chand pakaia, beri di thukwae. 
Allah jane, ri, Panchon Pir manae. 
" Ik chiz teri, kahe, Amin Chand, dusri kahu ki nae." 
" Meri ho, to de ddn, Pharijan ; dusri ki de na jae." 
Allah jane, ri, Panchon Pir man&e. 
" Sarwan ka jo bhed bata de, hathi diin in'am." 
Ghar ke bhedi bhed bataya, " Sarwan bajra mae." 
Allah jane, ri, Panchon Pir manae. 


Dliala ghora bMr4 Pharijan bajr^ kflndt^ J£te. 
B&jr^ katti Sarwan pakari, dranti dhftngi mae. 
Allah jane, rl, Panchon Pir manae. 
H§,tli pakarkar ghore bithla le, tis tia ansii jae. 
Panch pir b^jra kata, chliatt^ na kata j^e ! 
Allah jane, ri, Panchon Pir man^e. 
" Bap ko tere Chaudhri kar dun, bhai Thanedar." 
" Chachi t&ii sab i mil len. Mm Chand milna n§,e \" 
Allah jane, ri, Panchon Pir manae. 
" Milna ho, to mil le, Min Chand ; phir milne ki nae." 
Hath men bilwa, bilwe men kanghi, nai ke ghar jae. 
Allah jane, ri, Panchon Pir manae. 
" Ulti sulti mendhi gundhe, nai ki : gundhan phir nae." 
Hath pakarkar haude bitha li, hirni ki jun dakar ke, 
Allah, ri, Panchon Pir manae. 
Adhi rat pahar ka tarkS, tare ginte jae. 
" Pirhi baithna chhor de, Sarwan ; kursi baithna sikh." 
Allah jane, ri, Panchon Pir manae. 
" Lahnga pharna chhor de, Sarwan, saya pharna sikh." 
Age sunar ki, pichhe munihar ki, bich men Sarwan, 
jae (1) Allah jane, ri, Panchon Pir manae. 
" Panch mohar ka tika ghara dun ; matha damakta jae. 
Assi mohar ki nath gharwa dftri, tota pharakta jae." 
Allah jane, ri, Panchon Pir manae. 
" Assi gaz ka lahnga sila dun pard pharaktS, j&e." 
" Panch bhai ke pag utare, phir bandhan ke neie !" 
Allah jane, ri, Panchon Pir manae. 


Bare bhai ne dene kahe the, chhota det& n^e. 
Pancli ganu kar lie bas men, Mln Chand bas mars iiae. 
Allah jane, ri, Panchon Pir man&e. 
Ohhoti bagar se Sarwan nikasi bare bagar ko j4e. 
Gall gall chuprasi phir gae, ghar ghar thanedar. 
Allah jane, ri, Panchon Pir manae. 

Dhur Kalkatte se chala Pharijan^ Panchon Pir manae. 


The Ballad ov Sabwan. 


Pharijan came all the way from Calcutta, worshipping 

the Five Saints.* 

Five days he halted in Delhi, and on the sixth he went 

to Gungana village, f 

God knows, dear, he worshipped the Five Saints. 


He pitched his tents at the white well, and drove in -the 


Min Chand was seized smoking his pipe and fetters were 

fastened on him. 

God knows, dear, he worshipped the Five Saints. 


" One thing hast thou, they say, Amin Chand, that 

none else possesseth." 

"If it be mine, I give it, Pharijan : another's I cannot 


God knows, dear, he worshipped the Five Saints. 

* The Panj Pir are really any five saints the author may remember or 
worship. The Nawab says that here they mean (1) Khwaja Qxitbu'ddm 

Bakhtiar Kaki TJshi of Dehli, ob., 1235 A.D. ; (2) Khwajg. Mu'ainu'd- 
din Ohishti, of Ajmer, oh., 1236 A.D.; (3) Shekh Nizamu'ddin Aulia, of 
Dehli, oh., 1325 A.D. ; (4) Nasiru'ddin 'Abfl'l-khair Abdu'Uah Ibn 'Umar 
Al-Baizavi, ob., 1286 ; and (5) Sultan Nasiru'ddin MahmQd, Emperor of 
Dehli, oh., 1266. The origin of the Panj Pir is in the Five Holy Per- 
sonages, viz., Muhammad, 'All, Tatima, Hasan and Husain. 

t The Nawab says it is in the Sunpat sub-division of the Dehli District. 


"Tell me where Sarwan is hid, and I give thee an 

elephant in reward." 
The house-spy told the secret, " Sarwan is in the millet- 

God knows, dear, he worshipped the Five Saints. 
Brown Pharijan on his white horse destroyed the millet- 
Sarwan he caught cutting the millet, with her sickle 
by her side. 

God knows, dear, he worshipped the Five Saints. 
Seizing her hands he sat her on the horse, dropping 

Five sheaves of millet she had cut, but could not cut the 
the sixth. 

God knows, dear, he worshipped the Five Saints. 
"I will make thy father a Ghaudhri, thy brother a Police 

"Let me go and see my aunts, Min Chand I will not see." 
God knows, dear, he worshipped the Five Saints. 
" Min Chand, if thou wouldst see her, see her now : 

thou shalt not see her more." 
A cup was in her hand, a comb was in the cup, and she 
went to the barber's house. 

God knows, dear, he worshipped the Five Saints. 
" Braid up my tangled locks, barber's wife : thou shalt 

not bind them again." 
He took her hand and seated her on the (elephant) 
litter, weeping like a doe. 

God knows, dear, he worshipped the Five Saints. 

* A Ohaudhri is a local country magnate, and tlie country Police Officer 
is the embodiment of power in the villagers' ideas. 



All night till the dawn she counted the stars.* 
" Give up sitting on a stool, Sarwan, learn to sit on a chair." 
God knows, dear, he worshipped the Five Saints. 
" Give up thy (native) skirt, Sarwan, and learn to wear 

a (European) skirt." 
Sarwan went off in the midst of goldsmiths' and 
jewellers* maids. 

God knows, dear, he worshipped the Five Saints. 
"I will make thee an ornament of five gold pieces to 

shine on thy forehead. 
I will make thee a nose-ring of eighty gold pieces and 
of glittering jewels." 

God knows, dear, he worshipped the Five Saints. 
" I will make thee a skirt of eighty yards to become 

thy loins." 
" Thou has pulled off the turbanst of my five brethren, 
not to be fastened on again !" 

God knows, dear, he worshipped the Five Saints. 
The elder brothers agreed to give her up, not so the 

younger. J 
Five villages were in their power, but not Min Chand. 
God knows, dear, he worshipped the Five Saints. 
Sarwan escaped from the little street into the great street. 
The messengers searched every lane and the police 
every house for her. 

God knows, dear, he worshipped the Five Saints. 

All the way from Calcutta came Pharijan, worshipping 
the Five Saints. 

* Idiom, for being very uniappy. f Idiom, for utterly disgraced. 
X i.e., Amin Qhand. 



[This forms ths first mahal or division of the legends about KasAlu, and 
purports to relate the events previous to the stories told in the first 
legend given in these volumes, the Adventures of TS.&ik Rasalu. It will be 
seen, however, on a comparison of the two legends, that as a matter of fact 
the stories told in the PanjAb about ^41iv4hanaof SiMkotandhia legendary 
sons, SasAlA and Piiran Bhagat, are all mixed up together, and evidently, to 
some extent, form a cycle of tales, of which any one of these worthies is 
made the hero at each individual bard's pleasure. The close resemblance 
of many of them to the cycle represented by the Story oj SincUb&d is again 
apparent in the following poem]. 

[It is still probably too early to fix the date of BasSIA with anything like cer- 
tainty, but yet I think it may be fairly hazarded now that he represents in 
Hindu Legend the king who so successfully fought the first Muhammadau 
invaders of India about 700 A.D., and is known to Muhammadan historians 
as Raubal, Eeteil, Zenbil, etc. The facts bearing on this identification will 
be found in my paper on Eajd Ras&lu in the Calcutta Review for 1884, 
p. 390 ff.]. 

Rag Puran Bhagat da, Pisar Raja Salwdn Sakna Sidlhot. 
Tillon Gorakh charhiaj chartia nadh bajae. 
Bawan sai chele guptia, bawan sai ohele nal. 
Batwe lie bbabutt de lainde ang ramae : 
Chhah cbfttian mirganian bhawande bicb akas. 

The Song of Puran Bhagat, the son cf Raja Salwan of Sialhot. 
Gorakh set out from Tilla* sounding his conch. 
Fifty-two hundred invisible and fifty-two hundred 

(visible) disciples were with him. 
Ashes had they in their wallets for rubbing oa their 

And their deer skins hurtled through the heavens. 
* In the Gujranwala, District. 


5 Sialkot Eaje Sankh da jogi bage lathe a. 
Slikhe ban hariaule pani pie talao ; 
Bah gae chapli manke dhimi dende lae. 
Bhagti kamaunde kahir de charue dhyaa lagae. 
Eaunak laga di Ram ne ditte bazar lagae : 
10 Khalkat matha tekde^ kya rhjk, kya rae. 

Raja mahilan se turiS,, man bich R§,m dbyae : 
Hatth bandh karda binti charnon sis niwae : 
" Jagat nun taran a gia, mainiin t^rke ja, 
Kanne Guru sun lia, ankhan vekhan a.'^ 
15 Gorakh age bolia ; " tainun sachian dean sunae. 
Teri aulad kothain hain aukha bikhra thaun. 

5 They halted at Sialkot in the garden of Raja Sankh.* 
The groves became green for them and the lakes full of 
' water. 

And they sat cross-legged, lighting their sacred fires. 
Performing austere penance they turned to the (GurA's) 

Ram (God) prospered them and made there a town for 
10 And all the people did homage, high and low. 

The Raja set out from his palace meditating on God in 

his heart. 
With joined hands he spake, bowing his head at the 

(Gurii's) feet : 
" Thou art come to save the world, save thou me also. 
I had heard of the Guru with my ears, now have I seen 

him with my eyes." 
]6 Then spake Gorakh: "I tell thee truth. 

The way for thy offspring shall be rugged and steep. 

^ * ? Meant for ^aka; according to the bards he is the father of 
Salivahana. This is important. 



Udanagari Shahr hai Raje da Ohaudhal niun. 
Us di beti Achhran laveii byahke, tan hove aulad." 

Kotoii Rdja chalii, chali^ sat }m&,n. 
20 Faujan bahir kadha liari, lake babe diwan. 

G aw wan dan Brahmanarij sona karda dan. 

Udanagari niin dhyauna ; pat rakbe Bbagwan ! 

Raja cbaupat mandbia roM bicb maidan : 

Chaun Biran nal khelda aunda din iman. 
25 Baran mange tan cbhe pie ; chhe mange tan char : 

Chaun Biran se b&ji jit lie, ae Biran nfln bar. 

There is a city Udanagari* and its Raja's name is 

If thou marry his daughter Achhran, thou shalt have 


The Raja set out from his fort with a righteous intent. 
20 He took with him his following and held an assembly. 

He gave alms of cows and gold to the Brahmans. 

He set out for Udanagari : God preserve his honour ! 

The Raja played at cliaupurf in the midst of the desert 
plains : 

With the Pour Saints J he played, celebrated for right- 
eousness and faith. 
25 When they cried twelve it fell six^ and when they cried 
six it fell four. 

He won the game from the Four Saints, and the Saints 

* An undefined locality and a name claimed by many old cities in 
the Northern Panjab. 

t See Vol. I., p. 243, and Vol. II., p. 282. 

J Bir is a Hindfl word, but I think it is clear that the Chdr Pir are 
meant here. The Chdr Pir or Four Saints are the reputed founders of 
all the sects of Musalman /agfrs. They were (l)'Ali himself ; (2) Khwija 
Hasan Basri, 642-728 A.D., who is buried at Basra : (3) Khwaja Habib 
'Ajami or the Persian,, who died in 738 A.D. : (4) 'Abdu'l-Wahid bin 
Zaid Ktifi. 'Ali is said to have invested Khwaja Hasan Basri with the 
hhildfat or deputyship to himself, and the last two were the followers 
of Khwaja Hasan. 

vot. II.— 48 

378 LEaENDs or the panja», 

*' Nfle-t^ziwaM, nigah aSElii bal pae : 
Je tft Salwan parsaw^ the, hare jandan nnn banne ISe. 
Aithon sanuii rakh le, tere bhale sawaF^ge kaj. 
SO Mere tabar kabile rauJ gia, ranlian nfln banne lae." 
Eaje ne kire kadh lie, kadhe nadi se par. 
Efije nUn kira bolia : " Suno mer^ jawab. 
Je tfiii Udanagari nAn chalia mera mtlnch da le jja bal : 
Jitbe bhari banoge, siumx karen y&d." 

S5 Pahili chauki a gae, til ebaawal ditte khendae. 
Eaje nun soch pi gae, karda kiran nM yad. 
Chhia mStar men a gae, ie Eaje de pas : 
" Tainfln ki ankki ban gai ? teri tort sanwSrie My 
Ik ik dana til chanwal ka a gia mtisha ghatia nV 

" Grey-horsed vrarrior,* cast thy eyes on me. 
If thou be the kindly Salwan, thou wilt sare the drown- 
Save me from this and I will be of service in thy business, 
SO My family is in difficulty, save the helpless." 

The Eaja reseued the drowning cricket from the river. 

Said the cricket to the Eaja : " Hear my say. 

If thou art going to Udanagari take one of my feelers 

with thee : 
And when difiSoulty falls on thee remember me." 

35 He came to the first post where the sesamam seed and 

rice had been mixed, t 
And being in trouble the Eaja remembered the crickets. 
In a moment they came to the E^ja (and said) : 
" What is thy difficulty f We will soon manage thy 

business for thee." 
All the sesamum seeds and rice were separated and not 

a grain remained. 

* See Vol. I., p. 43, etc. Change of scene here: the allnsion now is to 
the story of the cricket. See Vol. I., p. 41. 
■f Confused allusion to the matter mentioned at p. 44, Vol. I. 


K) R&je chaukl jitke agge darw^aa latM ji : 
R^je dhag bajei lie khabar hM darb^r 
Bhaje sipdhi a gae shaliron b&hirwS,r. 

" Achhrin k8,man istri, sandal bhinne kesb. 

Raja m4re Malikarmant* de cbbad chhad a gae des ; 
45 Unban de sir badh lie, dhar ehun lie, le le pairsln de betli : 

Je bhali cbahuna j4n di, j^ bar apn© des" 

" Na ro, natane mundio, karo Rabb de agge ardas. 

Ike mam Rani byab law^n, nahiii, rallaii tumhare satli. 

Je main Rani byab lie bich tubade p&wan sas. 
50 Hattb bandb karda binti, saebi dbjan sunae." 

■40 Overcoming the post tbe RaJEi went on to the gate, 

And tbe Raja sounded the drums and tbe Court heard 

the news of his arrival,t 
And the guard came outside the City. 

*' Achhran is a lovely woman, with sandal-wood she 

scents her hair.J 
RSjis encompassed by the angel of death have left their 

homes and come (for her), 
45 And she cut off their heads and threw their bodies 

beneath her feet ; 
If thou seek safety for thy life go to thy home." 
"Weep not, severed heads, § but make your prayer to 

Either I will marry the Princess, or be joined to you. 
If I marry the Princess I will restore you to life. 
50 With joined hands I pray you to tell me the truth." 

* For Maliku'1-Maut, see Indian Antiquary, Vol. X., p. 289. 
t See VoL I., p. U. 

i Allusion now to tbe matter mentioned at p. 40, Vol. I. 
§ This is S&liv&bana's reply. 


Pahile pahre rain de : " TAn suiij Diwe j^r ;* 

Rani nahin bolna, bt liin kareii jawab. 

Dftron a gae chalke, suiike tere su : 

Utli dwakhi tun base, tere naAii Pilsoz." 
65 " Jad main Dharti Mata si, gawwan chugdian glia : 

Paire pia kunahS,r de, main tYda rakhia bahut sanwar, 

Jadon Basantar Grur mile merl umar bad ho jae. 

Sh§,bas kaho us kumhar nM jin ditta Gur milae. 

Je tun Eaja chitr hain, na byaban Achhran nar. 
60 Eajan de diwe ghi de, mainun rakhde til de nal \" 

Dflje pabre rain de. " Tun sun, Gadwe yar ; 

It was the first watchof the night (said Salwan) : " Hear, 
friend Lampt- 

The Princess speaketh not, so do thou speak. 

From afar have I come hearing of thy repute^ 

That dwellest in the upper shelf and art called Torch." 
55 " Once I was (part of) mother Earth and the cows 
gi'azed upon me : 

And then I fell into the potter's hands, who beautified 

From the day I met my Guru BasantarJ my life pros- 

Hail to the potter that made me meet my Guru. 

If thou art a wise Eaja thou wilt not marry the maid 
60 Rajas give ghi^ to their lamps, I am kept on oil !" 

It was the second watch of the night; (said Eaja Salw§.n) : 
" Hear, friend Pitcher ; 

* For ydr. 

t The bard has now wandered off into part of the story of RasS,lli 
and Sila Dai : See Vol. I., p. 270. 

X Basandar is the sacred fire of the Hindlis, and hence its use here 
in a personified form. 

§ Butter boiled and clarified. 


R§,ni ne hai nalim bolna, tun hain kare jawab. 

Eat katiye sukh di, din diarhde nuii lena mar. 

Hatth bandh karda binti. Earn nun deo bulae." 
65 Agge gadwa bolia^ " Dadhi karan pukar; 

Suner* Parbat men basan^ maiuun kaddhi^ reta dal. 

Mainun karigar gbarb lia, bflta rakhe chaukidar, 

Kabbi nabin mainun manjia j Rani bari badkar. 

Je tun Raja chitr bain, byaban na Acbhrari nar. 
70 Hattb bandb karda binti ; mera yeh bi hai araj jawab." 

Tije pabre rain de. "Tun sun, gal de Har : 
Eani ne hai nabiii bolna ; tftii karen jawabir." 

The Princess speaketb not, do thou speak for her. 

Let us spend the night in debgbt and at sunrise let us 

be slain. 
With joined hands I say to thee, bring me to the 

65 Then spake the pitcher : " Great is my complaint ; 

I dwelt on (the holy) Mount Meruf and was taken out 

of the (golden) sand. 
A workman fashioned me and placed (upon me the 

figure of) a ti'ee to guard me. J 
Never have I been cleaned : the Princess is a very bad 

If thou be a wise Eaja thou wilt not marry the maid 

70 With joined hands I beseech thee : this is my answer." 

It was the third watch of the night ; (said Eaja Salwan) : 

" Hear, thou Garland of her neck : 
The Princess speaketh not, do thou salute me (for her)." 

* For Sumer = Mount Meru. 

t The sacred mount of the Hindlis in the centre of the Himalayas. 

X It appears to mean however merely that the pitcher was chased. 


Har suMw4 bolia : " Dadhi karari pukar. 
Solah jojan uncha bagan, jjdix dide paliElr di dh4r. 
J?5 Jauhri bacha parakhde, bah kadhe ustadkar. 
N& byabau Raui Aohbran, adam-khani nar." 

Chautlie pabre rain de. " Tun sun, Palang jkv : 
Rani ne hai nabin boln^^ tun kareri jawabir/' 
" Cbandan bich samundar de banja s^hilk^r ; 
80 KarigarEin ne gharh lia, buniS; pat niwar. 
Gadbori mangon letdi, bb&r die man char. 
Je tAn Raja sugar hai, by^han na Achhran nar." 

The lovely necklace spake : " Great is my complaint. 
Sixteen yojanas* have I fallen, as a waterfall of the 

75 A jeweller tested and a workman made me. 

Thou shouldest not marry the Princess Achhran, the 

destroyer of men." 

It was the fourth watch of the night; (said Raja Sal wan) : 

"Hear, friend Couch. 
The Princess speaketh not, do thou salute me (for her) ." 
" A merchant bought the sandal-wood from across the 

80 Workmen made me and the carder stretched the tapes.f 
As heavy as an ass she lies (upon me) weighing four 

If thou art a wise Raja thou wilt not marry the maid 


* i.e., 128 miles ! 

t The Indian bed consists of a wooden frame on legs across which 
tapes are stretched. 

J i.e., 328 lbs. or 234 stone ! 


Bahman bedS,n gadiSn, parhde gotrslcMr. 
Mangal gkveii suheli§.ri batna ditt^ lie. 
85 Kani Achhrdn byah lie, hoiS, shahron bahr, 

" Hatth bandh karda binti ; mer^ Eabbj pahunchae as ! 
Hor RS.j^ murgli§,bi§,n, tAn, B.kji, sarbaz ! 
Sadian band dian bandhS,n chhuiaian: terl umar drkz ! 
Jab lag rahange jiwande tera japange nktin. 
90 Hatth bdndh karde binti, s^nun Bir&n se deo chhurae." 

Chai-hia Surij Deota mastag lagifi ^e ; 
Eani ne nah&wan rachia Pipwale tal§,o. 

Biahmans fixed the marriage posts* and sang the songs 

of the clans. t 
Maidens sang songs of rejoicing and the fire was lighted. 
86 (Salwan) married Achhran and left the city. 

"With joined hands we pray ; J may God fulfil our hope ! 
Other Rajas are wild fowls, thou, Eaj&, art a hawk ! 
Release the bonds of the bound and may thy life be long ! 
As long as we live will we remember thy name. 
90 With joined hands we pray, save us from the Saints."§ 

The Sun rose in their faces, 

And the Queen (Achhran) desired to bathe in Pipa's|j 

* The canopy under wHci a Hindti marriage is performed is always 
improvised for the occasion. 

f i.e. the genealogies of the bride and bridegroom, so that the exo- 
gamic law of the Rajpllts might not be infringed. 

J These verses are merely thrown in for effect : compare Vol. I., 
p. 60. 

§ See above, line 24. 

H Pipa is a recognized bhagat. In the Bhaktamdld he is called a 
disciple of Eamanand {A.B. 1,400 circa) and EAja of Garh Gangarann. 
At Pipnakh in. the Gujranwfi.ia District is a legend that he was the Raja 
of that place and father of Ltoan, whom SaUvahana forcibly abducted 
from hun after destroying his town. Pipa is there described as a 
Chamiari Rajpflt, whence probably the notion expressed here and 
elsewhere that Lt^nau his daughter was a Chamm&r by caste. 


Jadon da surij vekbia Puran garab baitha ae. 

" Mainun miliar Gurari de ho gae ; Rabb pahunchae 

as ! 
95 Tal bharari jag motian, upar pdwan ghi. 
Saddian pandit pandhiaii bandda mera ji. 
Kbolen, Padha^ patri^ mera man natia bandhda 

dbir ! 
Dason pushtak banchke ; mere ghar la;-ka jame ke 

dbi ? " 
Aggion Brahman bolia^ mukh se japke Ram ; 
100 Patri Brabman kholda, karke Devi da dhyan : 
" Tere aisa beta^ jame Anjani de Hanuman : 
Aisa beta jati jame, jaise Jasrat de Ram : 
Aisa beta jarmana Harncikas de Palad : 

As soon as the Sun saw her Puran entered her 

(Said she) : " The Guru hath been merciful to me ! God 

hath fulfilled my hope ! 
95 I will fill a platter with pearls and over them will I spread 

Send for priests and doctors that I may distribute them 

among them. 
Open thy book, Doctor, for my heart is impatient. 
See in thy book ; shall I bear a boy or a girl ?" 
Then spake the Brahman, reverencing God with his 

100 The Brahman opened the book and worshipped the 

Goddess (and said) : 
" Such a son shall be born to thee, as was Hanum&n 

to Anjani : 
Such a holy son shall be born to thee, as was Ram to 

Jasrat : 
Such a son shall be born to thee, as was Palad to 

Harnakas : 


AisS. beta jarmana bich Lanka de Rawan. 
105 Jati sadave, jodM, bara jawan. 

Chauhin Khunti phiro, rakhen dharam im^n. 

Jamde nflri bhaunri pa deo, dai deo nal. 

Nahin, tan ap maroga .- nahiii, mat pat leo mar."j 

Pilran paida ho gia^ murde bagan nal. 
110 Naubat-khane baj gia, shadi hoi Darbar. 

Gawwai pun Brahmanan pindan de karda dan : 
Khalkat badhaian de rahe Raja Salwan. 

Such a son shall be born to thee, as was Rawan in 

105 He shall be called holy, and a warrior and a great hero. 
He shall wander through the Four Quarters (of the 

Earth) and keep his faith holy. 
As soon as he is born put him into a pit and give him 

a nurse : 
Else will he die himself : else will he slay father and 


Puran was born as the cattle were returning (in^ iihe 
evening) . 
1 10 The drums were sounded and happy was the Court. 
BrElhmans were given cows and villages as alms ; 
And the people congratulated R&ja Salwan. 

* These are classical allusions. Hanuman, the Monkey God, was 
the aUy of Rama Chandra ia the war the latter waged to recorer 
Sita from her abductor Ravana : he was the son of Vayu, the God ot 
the "Wind, by AnjanS. Rama Chandra was the son of Dasaratha. 
Prahlada was the son of Hiranyakasipu and his story is alluded to at 
p. 5, Vol. II. Ravana, the abductor of E&ma Chandra's wife Sita and 
his opponent, was king of Lanka. All the above are celebrated heroes, 
either as saints or warriors. 

t This is mixing up the stories of Eas&lft and Pdran. 

vol. 11. — 49 


" Prichhat EajS. bali si khedan gia shikar. 

Mile sarp nfln cliakke tapasie de gal dal. 
115 Astik Eikhi de bachan te, Eaja, tainM Ua sarp ne inS.r, 

Hattk bandh karda binti, yeli bai mera jawSiir. 

Jalmeja jag rajhia thara* cbMna ditti gal. 

Ik Tacbbak rah gia, lia Damwantar mar. 

Bagh laga de Puran Bhagat da • mushk Surg nun jae : 
120 Jag rambhi, Baja, kol bhuka Brahman deo srap." 

Pflran bhawaron kadhia khabaran hoi sans&r. 

" Raja Prichhat was a hero and went a hunting, t 

He found a dead serpent and placed it on the neck of a 

]15 The curse of Astik the sagej caused the serpent to 

slay the E^ja. 
With joined hands, this is my say : 
Jalmejamade a sacrifice (of serpents), destroying eighteen 

Tachhak§ escaped and slew Damwantar. 
Make a garden for PAran Bhagat, that its odour may 

reach to heaven : 
120 If thou give a feast to (all) the world, Eaja, some hungry 

Brahman may curse thee." || 

Pllran was taken out of the pit and all the world knew 
of it. 

* For aihdrd. 

t TMs speech is apparently said by Pipa. The wtole story of Parik- 
sliit, and tte otliers mentioned below will be found in tbe legend of 
Niwal Dai, Vol. I., pp. 418jeE. 

J Tbe story of Astika is also to be found in the Adiparva of the 

§ This is all most confused and is probably insei-ted simply because 
the verses are well known. Taohhak stands for Takshaka. 

{I Being by accident iminvited. 


Naubat-khane baj gia, bajiai hub de nal ! 
Megb adambar barsiS,^ Pdran kare ashnan. 
Tothl Devi Jalpa, khusM hoi^ Bhagwan. 
125 Panje lao kapra, monde eabz kuman : 
Ghor& Ido pirke, sane kathi lagam. 
Gia Kachahri bap di neftke kare salam. 
Lakkh rupae bandde, karde pindan de dan. 

" Ki hairi parij parista* ? ki bain mabari balae ? 
180 Adhi rat nh.n kukaii mardi ; kin niin dukb dindi hain 
sunae ? 
Kis Raja da kaiiwar hai ? kis bbarta di nar ? 
Eh bagh hai Pftran Bhagat da, aria pakherii na jana pae. 

And all the drums were beaten with a will ! 
And the rain fell when Puran bathed : 
Jalpi. Devit was propitious and God was pleased. 
125 He had on the five garments J, and green bow on his 

shoulder : 
He had his horse saddled and bridled. 
He went to his father's Court and bowed his head and 

Lakhs of rupees were distributed and villages were 

given in alms (to Brahmans). 

'' Art thou a fairy ? Art thou a great horror ?§ 
130 Crying out at midnight : to whom art thou making thy 

complaints ? 
What king's daughter art thou ? what husband's wife. 
This is Pdran Bhagat's garden, into which birds 

cannot fly. 

* For farishta. 

t i.e. JwaMmukhi : See Vol. II., p. 205. 
J He was fully clothed. 

§ The whole scene suddenly changes. PipS. is now addressing 
Lto&n whom he finds in his garden. The poem begins ia earnest now, 


Sachian bat6n das de, main le chalai tainAn n^l. 

Man de blied das de^ terfi, dekh dukli niwar." 
] 35 " Na main pari parista : nS, main mahan balae. 

Indar Eaj4 di main pacHliran, Lona mera na6n, 

Ik din parian nahWan a gian Pipe de tal§,o. 

Dliarmi bagh liwa lia, papi baigan ditta la ; 

Mera lar baigan nun chhu gia, dehi phar gai bhar. 
140 Sab parian ur gaian mere se ura na jke. 

PipSi, potri bana le dharm di^ le chal apne nal. 

Mere se ubgia ho gai, mer^ rakh len dharm iman." 

Agge Pipa bolda; "saohi dean sunae. 

Mere ghar kalihari istri, haigi buri balae. 
145 Potri da sak na j§,ndi, saukan lio banae. 

Tell me the truth and I will take thee with me. 

Tell me the secrets of thy heart and I will relieve they 

135 "I am no fairy, nor am I a great horror. 

I am a maid of Raj^ Indar* and my name is Lona. 

One day we fairies came to bathe in Pipa's lake. 

The holy planted the garden, but the wicked put an 

egg-plant in it ; 
My clothes touched the egg-plant and my body became 

heavy. t 
140 All the fairies flew away, but I could not fly. 

Pipa, make me thy foster-daughter and take me with 


1 have committed a fault, and preserve thou my 

Then spake Pip^ : " I tell thee truth : 
I have a jealous wife at home that is very wicked. 
145 She will not know thee for a daughter, but will make 
thee into a wife. 

* Indra's Coxii-t is tte abode of beauty according to Indian notions, 
t It is often thouglit to be unlucky to eat the baingan or egg-plant 
(^aubergine) -. hence its introduction here. 

pfjEAN BHAGAT. 389 

Je bhala ch^he apul jiu da, pichhS, murke rah." 
Agge Niin^ boli : " tainiin dewan sunae, 
NM di parish ur galM., mere se ur^ na jae." 
Pipe ndn taras & gaij leke tur pia nal. 

150 Oh de ghar si do Ohamarian sau sau kaddhan gal. 

" Pipa, Pipa baj gia, terS; kinne na p&ia bhed ! 

Rakhi kardS, bagh di, karda bhajan hamesh. 

Dhyan lagani darb d^, mare jinhan de lekh. 

Khabar ho ja Raja Salwan nun, bhanda deoga chhek. 
155 Jidhar laia kadhke, chhadia us des : 

Nahiri, rakh lakuke, nahin khalkat lio dekh." 

Pipe chadar tani charen palle chhap : 

" Eh potri hai dharm di, main lagda is dS, bap : 

If thou wishest well of thy life, go thou back again." 
Then spake Nuna : "I tell thee, 
The fairies with me flew away and I cannot fly." 
Then came pity unto Pipa, and he took her with him. 

150 Tbere were two Ohammar women in his house, who 

abused him a hundred times. 
"Pipa, Pipa art thou called and none hath fathomed 

thy secrets ! 
Thou guardest this garden and art ever singing hymns. 
Thou castest thine eyes on the goods of them that are 

When the news reaches Raja Salwan, he will discharge 

thee forthwith. 
155 Take her back to the place whence tbou broughtest 

her : 
Or hide her so that the people see her not." 
Pipa spread out a sheet at the four ends,* (and said) : 
" This is my adopted daughter, I am her father : 

* The ceremony of adopting a daughter is to seat the girl under a 
coloured sheet spread over her and then to announce that henceforth 
she is adopted. 


Mandi nigah jo dekhi&n chikar nun lage ag. 
160 Hatth bandh karda binti, mer^ dharm bich bhang na 
Pipe ne mandar pawa lie Niina de nafln. 

Kali mandaran bich rahindi, chit ohi da lagda nan, 

" NS, koi itthe pind hai^ kuchh shahar, gran : 

Na koi mahari bhain hai, na koi mahari man." 
165 Chaudan ghar Chamar de, nit uth karda kam. 

" Indarpuri tain ohhad li kone laga an ? 

Mushk mai& kong.n te auta chire kache cham. 

Kah, Ohandanan, kaisi bani ? kyuiikar bhule Bhagwan ? 

Main tainun puchhdi, Chandandn, kidhar pai& dhyan ? 
170 Indarpiiri tu chhadke an basiS, gadn V 

If I look on her with lascivious eye may fire burn the 
160 With joined hands I pray thee injure not my righteous- 
And Pipa built a house for Nuna. 

Alone she dwelt in her house and her heart was sad. 
(Said she), " There is here no villagej nor city, nor town : 
I have no sister here, nor mother." 
165 In the Ghamm^r's house was a sandal tree by which 
they always worked. 
(Said she to the tree) " Why didst thou leave Indar- 

purif to stand by the tanner's vat ? 
From the tanner's vat comes the foul smell of hides. 
Say, Sandal tree, how art thou faring ? Why hast for- 
gotten God ? 
I ask thee. Sandal tree, what is thy intent ? 
170 Leaving Indarpuri that hast come to dwell in this 
village 'i" 

* i.e., my Isody f Or Indravati, the city of Indra. 


Chandan aggon bolda ; " tainun dean sunae : 
Lagi Kachahri Raja Indar dl. Sab deot^ baithe de. 
Pipa het mere mala pharda mainuri lia bharmae : 
' Mere ghar men Gang^ bagdi, tainftn uthe cbhoriiri lae/ 
1 75 Khabar na kare Chamaran niin, badbke phalori lie banae. 
Dekhen kbabar kardi, parda na sefci gae. 
Teri sadi adalat kai'o ap Khudae. 
Asi ki Rabb dk pirhia latthe nich de ae 1" 

Nilna pani niin nikall, 4i khflb de b&r. 
180 Panchon pahine kapre^ pancbon lae hathiar, 
Koton Raja tui' pia, khelan cliarM sbikar. 
Khachran ladi&n daulatian kbuh te baithe an. 
" Ginman laj lagaundie, jtman tere bir : 

Said the Sandal tree : " I tell thee. 

Raja Indar held his Court and all the gods sat in it. 

Pipa told his beads beneath me and deceived me, say- 
ing : 

' The Ganges floweth through my honse, I would take 
thee there.' 
175 Let not the Chammars (tanners) hear of this or they 
will make vats of me. 

Let them not hear and keep my secret. 

God himself will judge for me and thee. 

What harm have we done to God that he hath sent us 
to (dwell with) the low ?" 

Nuna went to fetch water from the well. 
180 Wearing the five garments and armed with the five 

Came Raja (Salwan) from the fort, going a hunting. 
With the mules laden with riches he came and sat at 

the wall (and said :) 
" thou that lightly droppest thy rope (into the 

well), long may thy brothers live : 


Asi piase jal de, bharke pila de nir." 
185 " Nile tazi-waliaj nile da aswar; 

TarkasTi jaria motiari, hire jari kuman ; 

Main chamkotan di betri, nicb bai sadi z^t, 

Ohhattis dharm gawaunS. apne kul niin launa laj." 

Agge woh Kaja bolia : " sun le meri siin, 
] 90 Kancban boe kicb men^ bbikmafc amrit bo, 

Bidiya nari niob pe ; tinne lie kbo. 

Duron a gae cbalke, sunke teri st : 

Akbe mere lag ja, Raja di Rani bo. 

Raj kamHwiii babke^ tare tiil n^ ko. 
195 SubS, sumbbal senven sabba gawai budb ; 

I am atbirstj give me water to drink." 
185 " grey-borsed warrior^ riding the grey horse, 

With thy quiver set with pearls and the bow with 

I am a daughter of the tanners and lowly is my caste, 
It will lose thee thy thirty- six (races) and disgrace thy 

Then spake the RajS. : " Hear my say, 
190 Gold from the earth, nectar from the poison, 

A wise woman from the low -, these three things should 

be taken. f 
I have come from afar bearing of thy praises : 
Do thou take me and be a Raja's Queen. 
Thou shalt enjoy royalty and there shall be none equal 

to thee. 
195 Thou bast cherished the red cotton flower J and lost all 

thy sense ; 

* If I give thee water to drink. Allusion here to the 36 " royal races" 
of the Rajpdts. 

t This is a provei-b. 

X The cotton-tree or swmbhal has nothing valuable about it but its 
red flower. 


Ptul nto vekLke ram raha, phal di iia le sudh." 

" Indar AkMre di pachhiari, tainfin hai nahin budh ! 

Asiii jo a gai bhulke dube Charon Jug. 

Ankheii dittM ghi bliaM, na pilae tel, 
200 Tujhe bagani kya bani ? Ithon ghore nfta chhor I" 

" Ki Dhol di Marwau ? Ki Earn gawai Si ? 

Ki hain beti Janak di ? Kis Raja di dM ?" 

" Na Dhol di Marwan : na Earn gawai Si ! 

Na main beti Janak di ; na Eaja di dhi ! 
205 Zat Chameli suni di, Pipe Bhagafc di dhi. 

Indar Akhare bick main rahan, jikar Rawan de Si." 

" Raja a gae chalke, dian de rakhe man. 

Thou hast been taken witk the flower and thought 

nothing of the fruit." 
" I am a maid from Indar's Court, and thou kaowesfc 

me not ! 
I came kere by mistake and am ruined for the Four 

Thou dost show butter to the eyes and givest but oil to 

200 Why dost meddle with others' affairs ? Spur thy horse 

hence {" 
" Art thou- Dhol's Marwan ? Art thou Ram's lost Sita ? 
Art thou Janak'a daughter ?t What Raja's daughter art 

thou ?" 
" I am not Dhol's Marwan ; I am not Ram's lost Sita ; 
I am not Janak's daughter : I am not a Raja's ckild. 
205 I am told I am a Chammar and daughter of Pipa Bhagat. 
I dwelt in Indar's Court, as Sita in Rawan's (house)." 

" The Raja hath come to thee,J honour then thy guest. 

* i.e., for ever. 

f i.e., Sita. Ttese names are brought in as those of well known 
legendary heroines. The story of Dhol and Marwan is given at length 
at p. 276 ff, ante. 

J S&livahana's messengers to Pipd. 


Ae mill kahiye baithnS, rnanja die dah. 

Pofcri da dola chakde mange Raja Salwan." 
210 " Potrt da dola na dean, hove tanoii tan/' 

Raje purza likh lia, skia Pipe p&s. 

Pipe purza vekhia, vekbke sitta ptSr. 

" Paujan Men charhke, topan le aen s^th, 

Je tan jang hai karna karke mere nal." 
216 Pipe aran kathiah kitian, kitiS.n kae hazar. 

" Potri da dola na dean, hove taaon tan." 

Agge NAnan boldi ; " Sun lie merk jawah. 

Kah niin kaddhda taddian ? Kah nAn hota khwar ? 

Dola mera de Raje Salwan nun ; nahin, koi by^hke lo 
ja Cham§,r." 
220 Agge Pipa bolia : " Beti, ape ho gai tayyar \" 

Pipe Bahman saddia bedan lio gadae. 

Ask thy guest to sit and give him a couch. 
Raja Salwan asketh thy daughter in marriage." 
210 " I will not give my daughter in marriage, do what ye 
The Raja wrote a letter and it came to Pipa. 
Pipa saw the letter and tore it up. (Said he) : 
"Bring thy armies and bring thy guns (!) with thee, 
If thou have a mind to fight with me." 
216 Pipa collected many thousand of his (tanning) needles, 
(saying) : 
" I will not give my daughter in marriage, do what ye 

Then said Nun&n : " Hear my say : 
"Why art offering battle ? why art ti'oubled ? 
Give me in marriage to Raja Salwan, else some Cham- 
mar will marry me.'' 
220 Then said Pipa: '' What, art ready thyself, my daugh- 
ter ?" 
And Pipa called the Br§.hmans and fixed the marriage 
posts (and said): 


" Saddo Ra,ja Salwlia nM, phera dio diw^e." 
Pipa beddn gadian, RAjk lio bulae j 
Bahmaa BedAn parhde, ditte got ralae. 
225 Raja ne Rani byah lie, lie rafcte dola pae. 
Kurian mangal gaunian, pbera de de char. 
Raja bydhke dola le gia, pai gia apne Shabar di r&h. 
Pipa ne j^ada dola vekbke, mM sabar di dab. 

Raja gia bich ujar de, fauj^n hoiAn sath. 
230 Ganja p^li bolda dadi karda pukai- ; 
Sajje tiliar bolia, kubbhe kala k^im : 
" Jet aAu le chala by&bke rakhonga clihitti-Jin de than. 

" Call Raja Salwan, for I will give her in marriage." 
Pipa fixed the marriage posts and called the R4ja. 
Brahmans read the Vedas and mingled their families,* 
225 The Raja married the Rani, and put her into a red 

Girls sang songs of rejoicing and they went four times 

round (the fire).t 
The Raja married and took her away in the palanquin 

to his own City. 
And when Pipa saw the palanquin going, he cried out 


The Raja went along the wilds with his cavalcade. 
230 Ganja the neatherd cried and made a loud complaint : 
On the right a partridge called and on the left a black 

crow: J 
" Whom thou art taking in marriage will treat thee as 

a shoe. 

* See a"boTe, line 83. 

t Final ceremony of the marriage ; should be sevea timea, 

X Bad omens. 


J^d main mail de odar tlia, kbusre naclie b&he bS,r. 
Latton laughan tari raba, sir n^ jame bal. 
235 Je main sabit jamdS, sukh ni basta sanslr t 
Jiiihon le chala byahke, ose pa J£l rab." 

Nuna bandl nim boldl : " Tftn jbabdi Shahar nfin ja ; 
Mere barga admi tilln ebbeti bbalke la. 
RajS, Salwan bnddbl bai, mere kam da ua." 
240 Hira bandi tav pie, bari Shabar meii a ; 

Jab mukh Puran da vekbi§. diggi si gbasb kbae. 
Cbhetl uthon utbke ai Nunan de pae. 
" Puran taitbon bbi sohana, jori bandi tere nS.1 ; 
P&t hai teri saukan da, siirat aprapal." 

When I was in my rootber's womb eranucbs danced at 

the door,* 
And so I am lame and bave no hair on mj bead ! 
235 Had I been born wbole the world would not bays 

dwelt in ease '. 
Whom tbOK hast taken in marriage take back again." 

Said Nuna to her Maid :t " 6o qnickly to the City, 
And bring me quickly a man fit for me. 
Eaja Salwan is old and of no ase to me." 
240 Hira the maid went off into the City, 

And when she saw Paran she fell down in a swoon. 
Rising quickly thence she went to Nuna, (and said) : 
" Piiran is more beautiful than thou and a fit pair for 

thee : 
He is the son of thy co-wifej and very beautiful," 

* It 13 customary for the class of eunuch meBdicants to sing songs, 
&e., at births for fees. 

t She has now reached her new home. 

X i.e., of Achhraij and so Ltoan's stepson. 

pftEAN BHAGAT. 397 

245 Athoii bele pai rahi, mahil andhera p§,e. 

'' Ki a gai sun^uiii Pipe Bhagat de ? Kaun margin bir 
bharau ? 

Kis ne manda bolia ? Kis ne kaddhi gal ? 

Jis ne kit! ungali, ungali dewan katwae. 

Jis ne manda bolia phae dewaii charlida. 
250 Dil de bedil das de, sachi akh sunae." 

Nuna Eaja nfln boldi : " Saclii dean sun^e. 

Acbhran lande byahke^ ratti dola pae. 

Main Ri,ui dharil liaii kaddlil mahilan se bdr ! 

Puraa sabbndn mxji mattbatek gi^, main ditti man o bisar ! 
255 Mattba teke to bacliungi ; naliin, marun katari khae." 

Eaja Nunan nun akbda, " Tun utbke surat sambhal ! 

Palang bicbhaen rangala, phulan di sej kbandae. 

245 She lay down in the evening and the palace became 

(Said Salwan) : "What hast heard about PipS, Bhagat ? 

Which of thy brethren is dead ? 
Hath any one spoken harshly to thee ? Hath any one 

abused thee ? 
If any finger hath been laid on thee I will cut it off. 
Who bath spoken thee evil I will have him hanged. 
250 Tell me the sorrow of thy heart and speak the truth." 
Spake Nutian to the Rajl : " I tell thee truth. 
Thou didst marry Achhran putting her into the red 

I am but a mean woman turned out of the palace ! 
Puran hath made his obeisance to all, but hath neglected 

me ! 
255 Let him make his obeisance to me and I am saved, else 

will I stab myself with a dagger." 
Said the Eaja to Nunah : " Get up and be at thy ease. 
Lay the painted bed and spread the flowers on it. 

* Signs of sorrow. Natives do not usually go to bed in the evening, 
and liei-e also tlie sense is, she did not light up the palace. 


Rat kat;?ye sukh di, banke bharta n&r. 
Pichhon KachabrJ karunga, jad Puvan ndii leun bul^e. 
260 Din cba.-hde nun mattha tekoga tainiin bauake dharam 
1 man. 
Raja l&gi bhejke Pfiran lie mangw&e. 
" Unche dhaular teri mitie de jake sis niwae." 
Mat& nun mattha tekda, piu nun kahe 'jagdis.' 

" Unche dhaular matS, Nunan de jake niwS,nwan sis." 
265 " Nau darwaza Shahar de, dasven mul na ja. 

Dasven dhaular Nunan matie de, tere nal rakhdi khar. 

Change bhale nun dekhke, chanak sitde mar. 

Kal le ande byahke, maili nahin hoi r4h. 

Kesh mali, mal nhauti, sara kapra la : 
270 Indar Akhare di pachhran, haigi buri balae- 

Let us pass the night in delight as husband and wife. 
Then will I hold my Court and send for Puran. 
260 At daybreak shall he salute thee as his fostei'-mother." 
The Raja sent messengers and called Puran, (and said) : 
''Go to the lofty palace of the stepmother and bow thy 

head to her." 
He bowed his head to his mother and called his father 

" I go to the lofty palace of mother Nunan to bow my 
265 " There are nine gates to the City, go not to the tenth. 

The tenth is the palace of thy stepmother, Nunan, who 
hath enmity with thee. 

When she sees thy beauty she will at once slay thee. 

It was but ye.<<terday he married and brought her here, 
the very road has not becoiae dirty yet. 

She decks her hair and bathes and wears many gar- 
ments : 
270 She is a maid of Indra's Court and a great horror, 

* Ptlran to his mother Acbhrah. 


PAfc da sak nahSfi jaudi, tainuh bharta Ho banae. 
Mftnas deb durlamb, hot na bafio-bar." 
J^nde Piii-aa Bhagat nflu uanna mul na pae. 
" Je mam& daina hondian len na piitari nun khde. 
275 Je man ave khdn ni^ii agge dean sis niwae. 
M&ma kol putrdn jandian sbaram na ^ve k4e. 
Tiin meri Mata janam di^ NAnan lagi dharam di MS,d. 
Hatth bandh karda binti, mata kol jande nun mor4 na 

Jande Piiran Bhagat nfln dekhke boliEl kala kdg. 
280 " Akhen meri, lag ja agge na dhareh paun. 

Oh gal chit vich rakhe jehri kahindi si Achhraii man. 
Marid^ mar jaeg^, tera kinni nahin karn^ niwaftn." 

She will not know thee for a son and will make thee 

into a husband. 
The body of a man is a precious thing, and comes not 

again and again."* 
Puran Bhagat would not be dissuaded at all from going, 
"If a mother be a witch she will not destroy her son. 
275 If my mother desire to destroy me, even then I will 

bow my head. 
There is no shame in a son going to visit his owa 

Thou art my Mother by the body, Niinan is my Mother 

by faith. 
With joined hands I pray stay me not from going to 

my mother." 

Seeing Puran Bhagat going spake a black crow to him 3 
280 " Harken to my say and put not thy foot forward. 

Let the words of thy mother Achhran sink into thy heart j 
(Or) thou wilt be slain and none will do thee justice." 

* Allusion to the doctrine of the transmigration of souls. Don't 
risk your man's body now, as you may not get one in the next life : 
some believe that a man's body comes but once to a being. 


" Kaga kali dliar da, mere sir par tur na pher. 
Tujhe bagani ki pie ? Apni kp niber. 
285 M§,ta tie neunda deke sadd lia, cbaliS. rasoi jimen. 

Hatth bandhke karaii binti ; tiin kyiin bolia, kala kaAn ? " 

Puran Slklie,- ' Ram Ram/ mukh so kahe jawahir : 
" Hatth banh karda binti, meri Puran df ardas. 
'Mata^ na kahe, haaoii han pahch^n. 
290 Neki badi ashikan bahke sejan man. 

Sej bichhawan rangali, bahute phul khandae. 

Deke kashishan man le, tilli chai-hi kuman." 

Bolia Puran, " Sej te charhe, jal maran jalke bhashm ho 

Pia ne landi byahke, tu lagi meri dharam di man. 

" crow of the black hills circle not round my head. 
What hast thou to do with others ? Mind thine own 
285 My mother hath invited me and I go to feast with her. 
With joined hands I beseech thee ; why speakest thou, 
thou black crow ?" 

Puran made his salute,* and spake his greeting with 

his lips, (saying) : 
" Hear the prayer I Puran make with joined hands. 
Say not ' Mother' to me, know us for a well-matched 

290 Let us know the joys and grief of lovers sitting on this 

I will lay the coloured bed and cover it with many 

Enjoy thyself, for the bow is ready for use." 
Said Puran, "If I mount thy bed I shall be burnt, 

burnt to ashes. 
My father hath brought thee in marriage and thou art 

my mother by faith. 

* See Vol. I., p. 2. '^ 

pftlUN BHAGAT. 401 

295 Achliran mdta pap di, tun liain dharam di man. 

Mata patran noh lagi, dharti nigar ^L" 

" Kad main tainfln kokh napania ? Kad M god ktilae ? 

Battis dMran na tain cliungiari, kis bidh sadd^ ' man' ? 

Tun bharta, main istri j donon ik hi ban. 
300 Jholi adh khari dar tere hainj sare khair pa." 

" Pap da garw4 dohal de^ garwa dbaram men nhao. 

Chaprian de mudh tobi, pindan de mudh gran: 

Shah baj pat nahin, GurA baj gat nahin, putran baj 
nahin rahinde nan. 

Hatth banh karda binti^ mere bich bhang na pae." 
305 " Bhali hoi tun a gia ; jdge sade bhag. 

Ghi de diwe much gae, jad tun mahilon bavia ae : 

295 Achhraii is my mother by sin^* thou art my mother by 

If mother and son commit sin the earth will sink be- 
neath me." 
" When did I bear thee in my womb ? when did I feed 

thee in my lap ? 
Thou didst never take thy 32 teeth (full of milk from 

me) and how canst thou call me ' mother' ? 
Thou art husband^ I wife j we are a pair. 
300 I stand suppliant at thy door, give me of thy alms." 

" Throw aside the river of sin, and bathe from the 

river of faith. 
Ponds are near lakes, villages near towns : 
There is no honor without a king, no salvation without 

a Guru, no name without a son.t 
With joined hands I pray thee, do no wrong to my 

305 " Well was it that thou earnest; propitious is my fate. 
Lamps of gluX have been lighted, since thou didst enter 

the palace : 

* i.e., my carnal motlier. 

t Two well-known lines thrown in for effect. 

X See above, line 60. 

VOL. n.— 51 


Jaisi lat tandftr di rahi, bujhia na bujhS,e. 

Je dar rakhd& Salwan Ak, dine charhde nAix sittiii m&r. 

MolirS. de dun tere b&p niin, dewan jan ganwae. 
810 Jinne pattan ante beri&n, tere daman chhaddan l^e. 

Chhoti umar dia Puran^ii, thore sis niwae ; 

Sej bichhaun rangali, bahle phul khandae. 

Kyun na sej kabiildS/, ho j& Surg tayyar. 

Hatth banh kardi binti, meri jori bhang na pae/' 
315 " Mata, kyftii jar patdi dharam di ? Ilathin pap na bij. 
Jat jattian de rahin de, tainun kujh nahin chij." 
" Jat jattian nahin chhadne, karke bhaja patij." 
" Jadan jat Pdraji da tut jtio, sukh jao Ganga m^nda nir. 
Jat Puran da tut jao, duniya ghatkej^o bhir. 

Like as the blaze of the (public) oven, which cannot be 

pat out. 
If thou dost fear Salwan I will have him slain in the 

I will give thy father poison and destroy his life. 
310 I will put all the boats at the ferries under thy 

My youthful Puran, bow not thy head so low : 
I will lay thee the painted bed and cover it with flowers. 
"Why not agree to my bed and be in Heaven ? 
"With joined hands I pray thee destroy not the match 

(made for me)." 
315 " Mother, why destroy the roots of faith ? The seeds of 

sin prosper not. 
Let the virtue of the virtuous remain, it concerns not 

" I will not let the virtue of the virtuous remain : be 

certain of this." 
" When the virtue of Puran is destroyed, the water 

of Ganges shall be dried up. 
"When the virtue of PAran is destroyed, the earth shall 



320 Main chelli Gorakh Nath da, jamda s^dh fakir, 

Maimln tere jande nda dQbdi, meri jat nftn lawandi lik. 

Hatth banh karda biati, Mata, eh santan d^ rit." 

" Neunda deke saddia, mahilen baria ^g. 

Je mere mahilen a gia, chhij aute charh ja ap. 
325 Iko jedian mildian bich Darge hai nahin pap. 

Nahln tan chhij kabul le ; nahin, kar \kh tera nas." 

" Mata, neunda deke sadd lia, main bhi rakhia dhy^n. 

Na ruwan, na dhd^h, kithe hai nahin rasoi da than. 

Kithe gai jaga rasol-w&,li ? kithe pakan pakw^n ? 
330 Saaian mandian marian mainM deodiah barbar khsben. 

Arson paindiad golian kidhar nahin dendian Jan. 

Jehyi gall Achhran bachan bol, oh de bak na bharte Jan." 

" Paireh pawwe pake bara mahilen ae. 

Main Indar Raja di pachhrari, hahgi buri balae. 

320 I am a disciple of Gorakh Nath, and a saint from my 

Thou wouldst destroy me with thyself, casting a stain on 

my virlue. 
With joined hands I pray thee, mother, this is the way 

of saints." 
" I did invite thee and thou earnest to my palace. 
As thou hast come to my palace do thou mount my bed. 
325 In the meeting of match (with match) there is no sin 

before the Court (of God). 
Either agree to my bed, or I will destroy thee." 
" Mother, thou didst invite me, I obeyed thee. 
I see nor fire, nor smoke, nor any place for a feast. 
Where is the feasting place ? where is the feast ? 
330 Seeing the palace and hall thus empty I am afraid. 
Thunderbolts from the heavens spare not life. 
What Achhran spake hath come very true." 
" Thou earnest into my palace with shoes on thy feet. 
I am a maid of Raj& Indar and a great horror. 


335 Hatth pair tere bandhke dewan khub sittae. 

Kyun nahin kahna manda ? dewan jSiii ganwae." 

•' Hatth banh karda, M^ta, binti ; tainiln sachian dean 

Rawan nal kihan guzrian, ditte sone di Lanka lutae ? 
Singh Rikhji gher lie bich ban was de, ditti babh6t 

310 Shams Tabrez mara bich Multau de, khal ditti bhuns 

Ki khua ? ki jal ghare ? ki tobha ? ki ban ? 
Sabh d& pani ik hai ; tain dharia chit kuth^n. 

335 I will bind thy hands and feet and throw thee into a well. 
Why hearest not my prayer ? I will destroy thy life." 
" With joined hands I beseech. Mother ; and I tell thee 

What trouble did Rawan suffer when his gold Lanka 

was destroyed ?* 
Singh, the Sage^f was encompassed (by fair women) in 

the wilds and forgot his saintship. 
840 Shams TabrezJ was slain in Multan and his skin filled 

with chaff. 
What is the well ? what is the water-pot ? the pond ? 

the pit ? 
The water in all is the same ; thon hast misplaced thy 


* By R&ma Chandra for the abduction of his wife, Sita. The allnsion 
ia to the story in the Bdmdyana. 

t Probably meant for Visvamitra in allusion to the story of his 
seduction by the nymph Menaka : the Sanskrit form is orihga. 

J This carries us into Muhammadan legend. Shamsu'd-dtn Muham- 
mad Tabrezi, better known as Shams Tabrez, was the celebrated SMi 
master of Maulana Jalalu'ddin RQmi, founder of the Sflfi durveshes 
of Qunia (Iconinm), His son, 'Alau'ddin Mahmfld, killed Shams 
Tabrez by throwing him down a well at Qunia in 1247 A.D. There 
is a story that he was also flayed alive, and wandered about for four 
days afterwards with his skin in his hand. His descendants, a Shi'a 
family of Multan, in 1787 A.D. raised a tomb to him there. This 
explains the allusion in the tezt. 


GaA te gadha charhde, bicli Parge na milo than. 

Donoii par mil jaenge, Dharti te Asmln." 
345 " Ttii sada bulaia Bahiri bolda, bhajke kabin bal jaeh ? 

Bhaje nun j^n na dungi, bbanwarke leun mangae. 

Tere barge ghabru ditte TpAv khapae. 

Akhen mere lag ja, nabin badhke dewan tangae." 

Puran daban marian, mukb se japke R^m : 
350 " Mata, cbalna Kacbahri Rabb di, otlie doban mamla pan. 

Sacbilih jhfl.te Sm-g de^ jbAte kumbhe Narak nun j&en. 

Kamna di gur istrij lobbl de gur dam^ 

Kabir de gur sant hain, santan de gur Ram. 

Mata, hattbbaiib karda binti, mera rabin de sidak Iman." 

By mounting the ass on the cow thou wilt gain no 

place in the Court (of God). 
Both spheres will meet, the Heaven and the Earth." 
345 " Thou dost not listen to my say, and whither wilt thou 

flee ? 
I will not let thee flee, I will have thee brought and 

I have destroyed many youths like thee. 
Agree to my say, or I will cut off (thy head) and hang 

it up." 
Pdran cried out and called on God with his lips : 
350 "Mother, we must go to God's Court, and there be 

judged for our deeds. 
The true will enjoy themselves* in Heaven, and the 

false go to Hell. 
The teacher of the lustful is woman, the teacher of the 

greedy is gain, 
The teacher of Kabir a saint, and the teacher of the 

saints is God.t 
Mother, with joined bands I pray thee, let me keep 
my honor and faith." 

* Lit., swing in. 

t An aphorism of Kabir, the religious reformer of 15tli century, drag- 
ged in for effect. 


355 "■ Ufchiri, Hira bandi, jandi de ctarhae. 

Sare darwaje m&rke, kithe Puran na jana pae. 
Sir Puran da badhna^ kisi bhanwar den& sittae. 
Kahna nahin eh manda, jiunda chhadna nae." 

Pflran Earn dbyake cliarliia pauriari jae. 
360 PAran chlial&n marian pairon pawwa le gae khaskae. 
Kampia singasan Indar ka, bich pilnan pie hakae. 
pigda Puran dekhia, ap Rabb ne ditt^ kambh arae. 
Takhte zamin de rakhia, jdii malan deve phul takae. 
Pat Piiran di rakh li, rakhi ap Khud^e. 

365 Mata Acbbran boldi : " Tu kyiin maada Iambi db^h ? 
Kia ne mandd boli4 ? kis ne kaddhi gM ? 

355 " Up, Hira, my maid,* and lock all the doors. 
Close all the gates that Pflran escape not. 
Cut off" Puran's head and throw it into a well. 
He would not listen to my say and I will not let him 

Puran praying to God went to the stairs. 
360 When Puran leapt his shoes slipped from his feet. 

Indar's throne trembled and a cry arose through the 

cities (of heaven). 
God himself delivered PAran as he leapt (from the 

And placed him upon the earth as a gardener layeth 

down a flower. 
God himself preserved the honor of Pdran. 

365 Said his mother Achhran : " Why weepest thou soloudly ? 
Who spake harshly to thee ? who hath abused thee ? 

* Lto&h is speaking. 


Tdn beta Raje Salwan da^ jeda Chahuh Pase raj : 

Jis ne taindn mariS, phansi dean cha;hae." 

" Mata NAnan ne laian siliau khole Mr singar. 

370 Kamar katara kholia, jeia main balia le lak de nal. 

Dhaka deke mahilan se sittia, mainun rakbia Parbatgar.* 

Ae mere pita nfln Mata NAnan ne dina sikhal." 

" Bacha, tainftn le dungi siliaii topian, hor le dun bar 

singbar : 
Kamar kataran le dean, baiib le lak de nal. 

375 Cbandri de mahilen kyun gia ? aian jan bacbae. 
N&nari matie teri lagdi, ade dio pae." 

Salwan NAnan nfln boldaj " San len mera jabab : 

Mandi sbaguni main tur ake : bag! kokbi ba. 

Tdii Indar Raje di pachbran, Eani, sabbnan di sardar. 

Thou art the son of Raja Salwan, who rules in the Four 

Quarters : 
If any one hath beaten thee I will have him hanged." 
" Mother Nunan hath taken my necklace and my jewels. 
370 She hath taken the dagger from my waist, that was upon 

my waist. 
She thrust me out of the palace and God preserved me. 
And Mother Nunan wiU deceive my father, when he 

comes to her." 
" My son, I will give thee necklace and cap and jewels : 
I will fasten another dagger round thy waist. 
375 Why wentest thou into the harlot's palace ? Thou hast 

but saved thy life. 
Thy step-mother Nun^n will yet do thee an injury." 

Spake Salwan to NAn^n : " Hear my say : 

Evil omens came to me on the way : a violent wind was 

Thou art a maid of Raja Indar, my Queen, the chief of all. 
* For Parwardigdr. 


380 Tei'e mahilen ake Raniaii sabknan ditti basar. 
Ki Kit liad kisi chor ne ? kidhroh pai gaidh^r ? 
Sachian batafi das de, ki gnzre tere nal V 
"Ithon bakhat* dbudhol d^ Piiran meren mabilen bbaraid. 
Main tere bhulave bbul gai, rakhi chhij biohhae. 
385 PAran ne pairan se jora kholi^, charbia chbij par ae. 
Karkar bbanne gia badian, mas burkiaii kbae. 
Sib de mobre bakrij jiun bbave tiun kbae. 
Main pali hoi gau di makhan di, main rakbi hai jan 

Kurti pbar giS,, began} tukre kar dia cb&r. 
390 Dukban kanaii di balian, dukbde sir de bal. 

Tera bohal sonsl da lut lia, baki kujb obbora nan." 
Akbe ; " Piiran nun m§,r de; nabin^ main mar jaun katare 

Eaja Salwan Nunaii nun akbda; "Eb gall boi nabin 
kisi jug. 

880 I bave deserted all tbe Queens to come to thy palace. 

Hath any thief robbed thee ? Hath any entered in ? 

Tell me truth, what bath happened to thee ?" 

" It was dusk when Pfiran entered my palace. 

I mistook him for thee and laid thy bed. 
385 Pftran took off bis shoes and mounted thy bed. 

My bones crackled and my flesh was crushed under him. 

If a goat be before a lion, he can eat her when he please. 

I have been bred on cow's butter and I but saved my life. 

He tore the coat from ray breast into four pieces. 
890 My earrings pain me and so doth the hair of my bead. 

Thy golden farm bath been robbed and nothing re- 
mains of it." 

Said she, " Slay Puran, or I will stab myself with a dag- 
ger and die." 

Said Raja Salwan to Nftnan : " Such a thing could not 
be in any age. 

* For waqt. ■ 


Tfln Indar Rdje di padmani Mri suni di dhaj, 
395 Jat PAran dd ratin de^ na Ino jati de pag. 

Pdraa mera jati laai ; kydri launa chikar nftn ag ? 

Tain chab le til chauli, tere hoten rahinde lag. 

PAran di surat vekhke bhul gai^ kar din hain bhere 

" R^ja, Dharti da mandal Mengala, parja da mandal 
400 Ghar da mandal istrij kul dd mandal put. 

Ag lage tere mandat, marien balke digan satut ! 
Tere muhli dahri, sir pag ; kyflri balid sirak-sAt ? 
Le aian naainun ap biyabke, cliLijan mane PAran put !" 
Akhe ; " P4i'an nun mar de ; nahin, main dere kar 
jlftn kAch." 

Thou art a beauty of Rajd Indar's (Court) and high 

is thy repute. 
395 Preserve the honor of Pilran, put no stain on his virtue. 
My Purau is honest : why dost thou put fire to the 

mud ?* 
Thou hast eaten sesamum and ricOj* for they are on thy 

Seeing PAran's beauty, thou art captivated and doest 

this evil." 
" Raja, the ornament of the Earth is HeaveUj the orna- 
ment of the nation is the king. 
400 The ornament of the house is a wife, the ornament of 

the family is a son.f 
Fire burn thy house, and may the rafters fall ! 
There is a beard on thy face, and a turban on thy head, 

and why didst thou bind it on ? 
Thou (^idst bring me here in marriage and POran thy 

son hath enjoyed my bed." 
Said she: " Slay thou Puran or I will go home." 

* Both idioms : to tell a lie. 
f This is a proverbial saying, 

vol. II. — 52 


405 Rajl CMhia saddia, M Kachahri mangte : 

" Hatthen kardaa pharo, s&rdi leo san charMe. 
Sir Puran d& badhio, kisi khilh bich &io p&e. 
Apni mata de chhijan m^n gla, kul niin \k gia laj." 
Wazir da larka Raje nun bolda ; " Araz snne man Isie ; 

410 Khaman baraii nfin hot hai, chhotM nun utpat. 

Naran zahar dian gandlan, rakhiye sanwar sanwsir : 
Je bich sati'^n de rakbie, to kbedan bich nj&r, 
Mandi changa nk dekhdian, dekhen piu dad4 dl na laj. 
Akhe NunS;n de lagdaii : ki karda kul da n^s ?" 

415 Aggion Rani boldi : " Sun, Raja, meri bat : 

Jhutian gallan Wazlr akhda ; eh hai Puran di jundi da yar.' 
" Sunioj lagio badh5oj leo dam ginae. 

405 The Raja sent for the Scavenger* from his Court, (and 

said to him) : 
" Take thy knives and have them sharpened on the 

Strike oS. PAran's head and throw it into a well. 
He hath enjoyed his mother's bed and shamed his 

Then spake the Minister to the RajS. : " Hear my petition ; 
410 Elders should pardon the faults of the young. 

Women are poisonous pests, however carefully they be 

kept : 
Keep them in seclusion and they will play in the wilds. 
They regard not right and wrong, they regard not the 

honour of their families. 
The words of Nuna are approved of thee ; why dost de- 
stroy thy race V 
415 Then spake the Rani (Nftnan) : " Raja, hear my words : 
Falsely saith the Minister ; he is the friend of Piiran'a 

(Said the Raja) : "Hear, ye slaves and minions, take 

your wages and count them. 

* The common, scavenger is always the executioner in Hind(!t India. 


Pftran de bahen rassi pa, leo karare bat charhsle. 
Sir Pflran da badhke, sohane karo kabab. 
420 Putr apn4 main mdrna, phir koi na pawe is rah." 

" Rhat pie teri naukari, mahine apne aisi taiai bich p4e I 
Pilran bargi suratan koi balri jave nar. 
Jis kAndh Piiran ja raho baitho i-aj diwae. 
Naukari teri chhadange sathe, PAran na in§,ra jie." 

425 "Bhaje H, gae, Piiran, tare bap de, kar lian piA ne y^d. 

Jal bich nhaut^, Parana, ho ja jal se bahar. 

Jal bich nhanda ki bane, man bich rahinde pap ? 

Tere gal m&la rudhras* di baitha Ram dhyae. 

Din nAn mala phirda, rat nun mare pa;-. 
430 sail gaddi tere bap ne, sidlia hoke siili jhak." 

Fasten Puran's arms with ropea : bind them tightly 

with cords. 
Cut off Puran's head and make a fine roast of it. 
420 I slay my son that none may follow his ways." 

( Said the Scavengers) : " A carse on thy service, and 

may thy wages go as they will ! 
It is a rare woman that bears the like of Puran. 
Wherever Puran may go there will he rule. 
We had rather leave thy service than slay Puran." 

425 " Puran, tthy father hath sent us for he hath remem- 

bered thee. J 
Thou art bathing in the waters, Puran, come out of them . 
What boots it to bathe in the waters, when the heart is 

evil ? 
With thy beads around thy neck thou dost worship Ram. 
By day thou dost tell thy beads, by night thou breakesfc 

into houses. 
430 Thy father hath erected the gallows, bear the gallows 


* For riidrdksha, mendioant's beads, t The executioners to Pftran,' 
J i.e., found thee out and will punish thee. 


PAran CMhran nAn pftehHda: "Mere se kere bigar ga® 

kaj ? 
Dohi tainM Rabb di, mainM le cbalo pita de p^s." 

" Dandle ghat mangwa lia, pitaji^ main a gia tare p^s. 

Karen niyau mora sodhte, dien dukh niwar. 
435 Akbe na Nflnan de lagen, mera dahi na kbarcb karae. 

Chand-putr nabin tbyauna, kab nun gbate ralawanda 
lal V 

" Bacba^ jatiah bicbon jat gia, tapian bichori tap. 

Jad naun lia tere biyah da doben kane dhar gia battb. 

Sbabren kbabarari bo gaidri, bicb desan de pai gai satb, 
440 Kal Mnan de mabilen jake ki dban Ma kbat ? " 

Said Puran to tbe Scavengers : " What evil bave I 

done ? 
In tbe name of God* take me to my fatber."^ 

" Tbou bast sent for tbe executioners, fatber, and I 

bave come to tbee. 
Do me justice according to my desert and relieve my 

435 Listen not to tbe words of Nflnan and destroy not my 

Sons are not (always) begotten^ so wby tbrow thy ruby 

in tbe dust V 
" My son, virtue batb left tbe virtuous, and rigbteous- 

ness tbe rigbteous. 
Wben I mentioned marriage to tbee tbou didst stop 

botb tby ears. 
It is noised abroad in tbe City, it batb gone into all 

tbe land. 
440 Yesterday tbou wentest into Nunan's palace and wbat 

didst tbou gain 1" 

* Obstrve tlie use of Babh here by a Hindu Shagat 1 


" Pit^ji, akk di nh khaiye kakri ; sap da nk kh%e mas ; 

Istri nh kariye ladli, jad kad kare binas. 

Anhe nun ck^nan ki kare, diwe balan pachas ? 

Bole nAn kkai-ka na sune, tamak baje pas. 
445 Gradhe niin mahila ki kare^ rflii jis da bas ? 

Nar&n Bhoj pur prabal ko galarij nak bich pawan nath : 

Ade mar nachaundian mare mard nari de bas. 

Jat sat mera dekhke^ tan sitten bhanven mar." 

" Puran, Puran dkhie, terS, kinne na paia bhed. 
450 Kal do pabre kit gian, sfina dekhke khet. 

Harian belan muchh gik, khake kar gia dker. 

" Father, eat not the fruit of the dk;* eat not the flesh 

of snakes; 
Make not thy wife a darling, or some day she will ruin 

What will the brightness benefit the blind, if thou 

light a hundred lamps ? 
The deaf hears no sound, though thon sound a drum 

beside him. 
445 What will a palace benefit the ass that dwelleth on the 

dunghill ? 
Women have conquered (Raja) Bhojf and put a ring 

in his nose. 
And spurring him the women make the conquered man 

Test my virtue ere thou dost destroy me." 
" Puran, Puran we call thee, but none hath fathomed 

thy secret (heart). 
460 Yesterday at noon didst thou rob it, seeing my field 

My tender creepers were destroyed and thrown into a 

heap when eaten. 

* Asclepias gigantea, a poisonous plant. 

t Probably this merely means a great king : Bhoja-deva of Dhara, 
Ob. circa 1002 A.D., is a name of household fame in India. 


Budhe pile baj rahe, r^kha nahin suchet. 

Kal laia Ndnan nith biyahke ; meri dhauli kani dekh. 

Tain An mulk baliotera kh§,ne ute, basda sara des : 
455 Kara biga.a bap da, sona rala gia ret. 

Mandir Niinan de lut lie, kita a gia tere pesh." 

" Pita, ankhen vekbke sacb kareri, kanne sunke na mar. 

Charb karaha tel da, kbundan di ag macbae. 

Jadou kaiab& tap jao, mera sajja dast dubao, 
460 Chichi ungali je sare, phahen die charhae. 

Mere sir par ara rakhke bichalen sitti chirwao. 

Sftrat vekhke bhul gai, main mukh kahinda rahi 
' Man' ! " 

Nunan karaha charh dia, ditti ag jalae. 
Jadon tel karaha tap gia, Puran lia mangwae. 

The old man sowed the field and the keeper was not 

Yesterday I married Nunan, and, see, my hair is grey. 
Many lands are thine to take, for thou hast all the 

country : 
455 But thou hast spoilt thy father's work and mixed gold 

with the sand. 
Thou hast robbed Nunan's house and now (the con- 
sequences of) thy deeds are before thee." 
" Father, see the truth with thine eyes, slay not for 

what thy ears have heard. 
Light a fire of logs and place a caldron of oil thereon. 
When the oil is hot plunge in my right hand. 
460 If my little . finger (even) be burnt hang thou me 

up there. 
Put a saw to my head and have it sawn into halves. 
She saw my beauty and forgot herself, but I only called 

her 'Mother' !" 

Nunah lit the firo and put on the caldron. 
When the oil was hot she sent for Pdran. 


465 Jad te ne jhalaii chhadi^ri Puran ditta karahe pae. 

Un seven Devi Jalpa, Goi-akh nun lia dhyde. 

Sawa pahar kar&he bich raha, phir dhOke kaddhfi, bahar. 

Jaii sat Piiran da kaim sij na lagi tatti bal. 

Aggion Raja bolia : " Suno, ChuhrOj jawab : 
470 LM litta lake, Nunan nun chhabana tii4n de nal." 

" Pita karaha banh lia, put ne bandhS. tel. 
Main pari thi Bare Bahisht di, bich parian kardi sel : 
Puran apna rakh lia, karke akal da kbel. 
Aisi sundar istri phir kadhi nahin bona mel. 
475 Bhulbhiilekhi main bhul gai, mere akal thikana nae. 
NAnan sach boldi, Piiran sacha nae." 

465 When the oil bubbled up Puran was put into tha 
He worshipped the Goddess Jalpd,* and meditated on 

A watch and a quarter he remained in the oil and was 

taken out by force. 
Pilran's virtue was proved, not a hair of him was 

Then said the Raja : " My Scavengers, hear me : 
470 Strip tlie clothes off Nunan and pierce her with arrows." 

"The father stayed the caldron and the son stayed the 

oil (by magic). 
I was a fairy in the Great Heaven, wandering amidst 

the fairies, 
And Puran hath proved himself by a skilful trick. 
Never again shalt thou meet so beautiful a woman. 
475 I have been deceived by impositions and my (poor) 

skill availed me not. 
Niinan saith truth that Puran is not true." 

# See above, line 124. 


" J^ke PAran nftri raario, jithe an pani bht n&e. 

Aise putr da marna, mere rS-j nun awandi han." 

Agge Ohilhra bolia, ronda daMn m^r : 
480 " Mere hatth nahiii Puran par nahin bagde^ hatthen 
apne mar. 

Sade sir ulte manje rakhde shahron de ujar : 

Ithon kuli patke, hor te pawEinge jS.e. 

Bhagat Pdran nAh m&rke, Nfinaii, kere sanwdregi kaj ? 

Mere cMron bete marke Puran nun lien bacbS.e." 
485 Ndnan Raje ntiii akhdi : " Itni der na lae ; 

Ckoran yaran nal dosti kadhi bhi bantJ nae. 

Eh da marna bakk hai, eh dt nitar lien kadhae. 

Hatth pair is de banhke, sittan khuh de bar." 

" Purana, tere hatth bandhke sankonian^ chale godan 
de bhar. 

" Go and slay Piiran,* where is nor water nor corn. 

Such a son should be slain, that hath ruined my kingdom.'' 

Then spake the Scavenger weeping aloud : 
480 " My hands rise not against Puran, slay him with thine 
own hands. 

I will put my bed on my head and leave the city. ] 

I will pull down my hut and raise it up elsewhere. 

What dost thou gain, N<\n§,nj by slaying Pdran, the 
Bhagat ? 

Better slay my son and save Pftran." 
485 Said Nunan to the Eaja: "Delay not thus ; 

It is useless to be friends with a thief. 

He should be slain that hath destroyed (the apple of) 
thine eyes. 

Bind him hand and foot and throw him into a well." 

(Said Lunan) : " Puran, thy hands are bound behind thee 
and thou goest upon thy knees. 

* Salwan says this, giving into Ltaan, 



490 Ajan bhl kaha maa le, hun le &wAn chhurae. 

Jeri badi tainflu lag gai hor pase dinan tU. 

Eh gall meri man le, ban ja bharta, main teri nar." 

" Mdt&, chhiji teri agg bali, maithon charh^ na jae. 

Heth Dharti Mkth dekhdi, utte Parbatgdr * 
495 Dohari se chori main karan, paran Nark men jae. 

Hatth banh karda bintt, t6 lagi dharm di man." 

" Suniye, tuii Khiddft CMliri, sun le mera jawib. 
Hatth le aiyo Piiran de badhke rakhan sirhaue nal. 
Netri le ain kaddhke, surman lawan banae I 
500 Us di rat le ani kaddhke lawan har singar ! 
Je Piiran jiunda rakhia, terd dean kabila gal. 
In kahna mei-a nahin mdniA; sittiyo khAh de bar." 

490 Hear my say to-day and even now will I release thee. 
What evil hath been chai'ged against thee will I pass 

on to another. 
Only hear my say that thou be my husband and I thy 

" Mother, fire burns thy bed, I cannot ascend it. 
Beneath Mother Earth is looking on and above is God : 
495 If I steal from both I shall go into Hell. 

With joined hands I beseech tbee, be my mother 
by faith." 

" Heart thou Scavenger Khiddu, hear my say. 
Cut off Pfiran's hands and place them beneath my pillow. 
Take out his eyes that I may make eye-salve of them ! 
500 Bring me his blood, that I may pat it to my jewels and 
clothes ! 
If thou let Puran live I will .destroy thy family. 
He listened not to my words ; throw him into a well." 

* For Parwardigdr see above, line 371. 
t liHa&h says this. 

VOL. II. — S3 


" Satia di bhali jliOTnprij bhut kosti da gMn. 
Ag lage pita, teri mandat, m&riefl bich hai nahin Har 
da naiin ! 
505 Eaj nM bijli mS,r ja ! NAnan nfln lar jk kala n&g ! 
Tera shahr gbarak ho jae, gawwan na chugdian ghS, ! 
Be-gunah maria, m'era kus nahin kit^ niwaun. 
Hatth banb kardS, binti, mill n& Achhran man." 

" Sadhfi tainun bolda ; suniye, PAran, jabab. 
510 Picbhle janam bich asm donon si sake bhrao : 
Tun jamia ghar E§,je de, main lie phakiri pae. 
Tun meri gadi par baith ja, main mardan tere than." 
Pftran aggion S,khd&: "Tainun dean sunie : 
Honi biti pagambaran, main kih da panihar ? 

" Better the hut of the virtuous than the village of the 

Fire burn thy palace, father, wherein God's name is not 

feared ! 
505 Lightning destroy thy kingdom ! May the black serpent 

destroy Nunan ! 
May thy city sink and cows not graze thy grass ! 
Slaying me without fault thou hast dono me no justice ! 
With joined hands I pray thee : I have not (even) met 

my mother Achhran." 

" The holy man telleth ;* Piiran, hear his say. 
510 In the last birth we were own brothers ; 

And now thou art born in a E^ja's house and 1 have 

become B.faqir. 
Sit thou in my place and let me die for thee." 
Then said Puran : " I say to thee : 
Fate hath happened to the prophets ; I am but a water- 
bearer, t 

* PHran ia now consoled by a saint. 

t i.e., a humble person compared to them. 


615 Bhali hoi mape tnarde, mere prS.u Surg nAn jan. 
Ik achhnaba ho gia, Mata Achhran ho biran." 

Ohdhra hirnS. dS. bak marifij rat li channe bich pae. 

Donon nitar mirg de kaddhke banat banae : 

" Je Nflnaii kahS, man gaij tan Puran nun deange bachae. 
620 Je honi Puran di jag pie, tan muike deange mar." 

Hirni dahan mari^j kiti Rabb agge farySd : 

" Hirni main saman thar di, charhke ae utar, 

Dardi chher, bhagilieri, chition, ditta bak uj§,r ! 

Na merian sakhan chungian ; na chugia haria gba ; 
625 Na chhalan marian ; na turia mere sath ; 

Na than chunge rajke, mera pat hamame jae. 

Be-badosi da bak maria, na lagi duniya di ba ! 

Jih de khatir maria, so Pftran bhi mara jae I" 

515 It is well that my parents slay me, for I go to Heaven. 
But there is one evil, that my mother Achhran is ruined." 

The Scavenger slew a fawn and put its blood into a cup : 
Both eyes of the fawn he took out, and made a plan : 
"If Nunan listen to me, then will I save Pdran. 
520 But if Pdran's fate be awake* I will come back and 

slay him." 
The doe cried out and complained to God (and said) : 
" I was a doe on the lower grounds and climbed up hither. 
For fear the lion, the wolf, and the leopard, and I have 

(now) lost my fawn. 
It sucked not my teats ; it ate not the green grass ; 
525 It bounded not ; nor wandered beside me ; 

It sucked not my teats to surfeit, for they are full to 

bursting ; 
My harmless fawn hath been slain, ere yet it hath 

breathed the air of this world ! 
May Pdran for whose sake it hath died be also slain !" 
* Be against him. 


Oliillii-a aklida : " Pflran nftn main Iai& rair. 

530 Eh le, Nunait, rat Pflran di la le Mr singar." 

" Utliiye, Hira bdndi, moti kaddhke rat bich pao : 
Je rat Puran di ho, tan moti milange ns di nU." 
Moti chhtinne sitt ditte, jftn rati nahin laga nal. 
" Dade inugi,ane Chfiihria, ki laiEln banat banae? 

535 Main nahih Jatti Panjab dr, jinhori lawen bharmae. 
Jithe Puran maria, woh dikhave thae." 
Chfthia akbda : " Dada hage khasam da, jia mahilen 

bare chhad ! 
Tare andar di ag tan bhnje, teri tapri pawe b&zar I" 
" Ki karaii Raje Salw&n nun, chhade kamin bigar ? 

Said the Scavenger (to Luiian) : "I have slain Piiran. 
630 Take this blood of Puran, Niinan ; take it to the jewels 

and clothes." 
" Up, roj maid Hira, and put a pearl into the blood : 
If the blood be Puran's the pearl will be stained 

by it." 
The pearl was thrown into the cnp and blood stained 

it not. 
" Thou accursed Scavenger, what trick hast thon play- 
ed me ? 
535 I am do Jatt's wife of the Panjab, that thou canst 

deceive me. 
Show me the place where thou hast slain Piiran." 
Said tlie Scavenger : " Cursed be thy husband, that let 

thee enter the palace ! 
The lust within thee will only be appeased, when thon 

hast raised thy hut in the market !"* 
" Wbat shall I do to Raja Salwan for spoiling his 

menials ? 

* i.e., by becoming a prostitute. 


540 Je bas pai jan merOj tain fin Iambi ghallan bagtlr : 

Tainftn bagari ghallke tere tabbar dean ujar. 

Samhna sanftn bolda, taimln ptae dean jan.^' 

" S§,nun changi bagar, bagar hai sade kar. 

D3,ne aven bagar de tabbar kare baMr. 
S45 Je tftn iskh kamdunaii kanjri banke ja : 

Tapri p§,o bazar bich, bahke ishk kamao. 

Puran barge gabrft bhaleh is bazar. 

Je bas pai jan Cbdhrian donori khakan sitte phar !" 

Nunan uthon mur pie, mahilon bare ai : 
550 " Lago Kachahri Raje Salwan di, tainfin bahhke leo 

Chfthra darda bhaj gi^, gia PAran de pas : 
" Honi ne ghera pa lia, tere bachan n(!in nahin chhada 

640 If I have the chance I will send thee on a far service ? 
And when thou art gone on service I will destroy thy 

Thou that speakest against me, I will have thee 

" Service is well for me, service is my duty. 
On the fruits of service doth my family rejoice. 
545 If thou wouldst indulge thy lusts go and be a prostitute. 
Pitch thy hut in the market and indulge thy passions. 
Meet some gallant like Pflran in the market : 
And if thou fall under the power of the Scavenger he 

will slit both thy lips ! " 
Nflnan went back into her palace (saying) : 
550 " I will go into the Court of Eaja Salw&n and have thee 

brought there bound." 

Fear entered the Scavenger and he went to Puran (and 

said) : 
" Thy fate hath encompassed thee and there is no way 

to save thee. 


Hatth pair mainfln tadh len de, le jawan Hkje de pas. 

Maria tainftn tere bap ne^ sade kujh Dahin chaldi ghari- 
ban di wah." 
555 PAran i.khda ; " Chuh.ri6, suno mera jabab. 

Bhaje a gae ho bap de, k gae mere paa. 

Hatth pair mere badhke kam banaio ras. 

Godian te lattan badh lo, askdn kolon hath. 

Nitar deke nahanian kadh lo donghe deke chak, 
560 Utte gilj§.n jhurmut tnalia, bahindiaii ghera pae ; 

Gidar chElngaii marian mangde mera mas : 

Sheran bhubhan marian, koi hai nahin Puran de pas ! 

Loth meri nun chak leo, le chalo khAh de pas. 

Ik anhera khfth da, diija kali rat ! 
665 Jake kah do meri man nun : ' roke nain na leo ganwae; 

Dil nun deve sabar dian takian, chit na kare udas.' 

Let me cut off thy hands and feet to take to the Raj4. 

It is thy father that slays thee ; I, a poor man, have no 
555 Said Piiran : " Scavenger, hear me. 

Sent by my father have ye come to me. 

Cut off my hands and feet and do your duty. 

Cut off my legs from below the knees and my arms from 
below the elbows. 

With nail-parers take out both my eyes. 
560 Above the kites ai-e gathered and circle round me : 

And jackals howl for my flesh : 

And lions roar and none is near (me) PAran ! 

Cut off my hands and take my body to the well.* 

Dark is the well and dark is the dark night I 
565 Go and tell my mother not to lose her eyes for weeping : 

To close the doors of patience on her heart and to 
sorrow not in her mind. 

* See Vol. I., p. 2. 


Bdran baras te a milftn, mere ure n4 rakhe as. 
Hattli banh kard& binti, merl mat^ age ardds." 

Jake Raja d4 ChuHra, kukda Achhran di Ur : 
570 "Ratti pirhi baithie, sun le niera jawcib. 

Nak te besar khot de ; chilrian bhunne mahilan de nal ! 

Putr jinhan de mar gae, unban de man vich kaise chae ? 

Pflran tera maria, maria NAnan kamzat ! 

Hatth baddhke sankonian, ankhen lian kaddbw&e ! 
575 Bharke chhannflri rat da NAnan lave harsingar. 

Akhen chalke vekb le, sittia khuh di bS,r !" 

AcLhran pitte nikali hoke bahut hiran. 

" Bhaian baz ni jorian, putran baj nahin rahindi nan. 

In twelve years will I meet her, there is no hope before 

With joined hands I pray, (take) my petition to my 


The Raja's Scavenger went and cried out at Achhr^n's 

door : 
570 "0 sitter on the red couch, hear my say. 

Take off thy nose-ring, break thy bracelets against the 

palace (walls) ! 
How shall they have ease of mind whose sons are dead? 
Puran thy son is dead, slain by the shameful Nflnan ! 
His hands and feet have been cut off and his eyes taken 

out ! 
575 Filling a cup with his blood Nunan hath put it to her 

jewels and clothes. 
Go and see with your own eyes that he is thrown into 

a well \" 
Achhran weeping went out aghast (and said) : 
" There is no pair without a brother, there is no name 

to live without a son. 


Dakhen biUS. main pS,1ia, chulien pS,ni p^e : 
580 Jad chbaii hoi jhulmi, bagi kahir di bal. 

Maut jawanan niin kabir, jifln daryS,n di dliai. 

Teri maut ne gallian millari, Honi ne rokke rah. 

Jis din kaliman likhiS,ri je main hondi pas, 

Arjan kardi dadhi Rabb di, tere kalam likhawandJ ras I" 
585 Jitthe Puran maria, cbalke woh vekhi^ we thaSn. 

" PAran mera mar gia, main marn^ oh de nS.1. 

Amba di buti barhdaa, akkari nun kardan b^r. 

Putraii de khatir mS,pe khuhen te tobe paunde jal. 

Sade battian tali ik phal, so bhi sittian tdii mir. 
590 Tainun chand-putr nahin thiauna ; na jammun duji war \" 

With care I cherished the tree and watered it with my 

hands ; 
580 And when its shade grew thick a violent wind hath 

overturned it. 
Death taketh youth as a river-flood. 
Death met Mm in the sti'eet and Fate stopped the way 

(for fligbt.) 
When thy fate was written had I been by, 
I would have made a great cry to God and had it 

written favorably !" 
585 She went and saw the place where Pflran was wounded 

(and said) : 
'' My PAran hath been slain and I will die witb him. 
They have destroyed the mango (Piiran) and sheltered 

the dk (Lfln^n).* 
For the sake of sons parents cast nets into the wells and 

Among my thirty-two trees but one bore fruit and that 

thou hast destroyed. 
590 Thou shalt have no son : a second shall not be born 

to thee !" 

* See above, line 441. 

t Allusion to the habit of native women of worshipping at wells and 
ponds in the hope of obtaining sons. 

pGran bhagat. 425 

" Sunio, lagio badhSo, dhakke de do char : 
Kachahri te eh nAn kaddh deo, kaddh deo sh»hr di bar. 
Hatth vich de do sot4, kag urati jae. 
Murke mahilan na bare, koi P6ran barge na jive katnzafc, 
£95 Bikhat pai gae Rajian, siren utha le bh3,r. 

Bbat jhukhedian Raaian, dhakke den ganwar," 

Achhran khdb nun tur pie, kardi kAk puk4r ; 

" Mawan putran de mele kadhi karo ap Khudae ?" 

Kab di : " Bacha, tare sir pe naubat baj rahi, man af 

600 Je tain naubat bhogni, teri lagaii kaya n&n rog. 

Main jake agge Gorakh de kukdi, ' Bal jae teri jog !' 
Kaun saumbhe tere mal khizana ? kaun karo raj di 


(Said Sal wan) : "Hear, ye slaves and minions, give 

(Achhran) three or four blows, 
And turn her out of the palace and oat of the city. 
Put a stick into her hands to drive away the crows.* 
Let her not enter the palace again that no more wretches 

like Pflran be born. 
595 Heavy troubles have Mjas suffered, carrying burdens 

on their heads : 
And Rinis have fed the oven, pushed about by churls." 

Achhran went to the well and cried out : 

" Will God be even pleased to let mother and son meet 

again ?" 
Said she : " My son, thy turn (for sorrow ) hath come 
upon thy head, suffer it with (a brave) heart. 
600 And as thou bearest thy trouble thy body will be af- 
7. will go to Gorakh and cry, ' Cursed be thy saintship !' 
Who will guard thy treasures ? Who will enjoy thy 
royalty 1" 
~^ " * See Vol. I., p. 292. 

VOL, H, — 54 


Piiran khfih vich bolda, mukh se japke Ram : 
"HatMn mere chhad de matEi, Kajali Baa men jan, 

605 Mere ghore tavele khol do : ghas tur tur khaeri. 
Baz sikre chhad deo, kisi raj-dwS,r nun jaen. 
Kuttian diari rassian baddhdeo, kutfcemangde tukre khan, 
Rone-bhone kbizane luta deo, kar deo pun te d^n. 
Jiunde rahe> tan milange ; Gorakb rakhe iman. 

610 Hatth baiih kardS, binti Rabb rakhe tera iman." 

Larke dahan marian, khuh de utte ae : 
" Asin munde haiii teri fauj de, tft sada sardar. 
Kallel karke mari^; je asi honde tere nal, 
Tan m^rde Raoi Nunan nun, nahin, mar jande ap." 
615 " Hanso khelo, munde Shahr dio j Rabb agge faryad. 

Said Pflran from within the well, worshipping God with 

his lips : 
" Jjet loose my elephant, mother, to go to the KajalS 

605 Let loose my horse from the stable to grasse the grass 

at will. 
Let loose my falcons and hawks to go to some palace. 
Let loose my dogs' ropes and let them beg their food. 
Let my treasures be thrown away and given away as alms. 
If I live I will meet thee again; Gorakh will keep my 

610 With joined hands I pray to God to keep my faith." 

His playmates cried, coming to the well ; 

" We boys were of thy foUowingand thou wast our leader. 

Thou wast alone when they slew thee > had we been 

with, thee, 
We would have slain Rani Niinan, or died ourselves." 
615 "Laugh and play, my boys of the City : my complaint 

is before God. 

. 1 . 

* See Vol. I., p. 520. 



Bhali hoi mape m^rde, sans Surg niin jae. 
Mas^ ghate d4 tal badhe, jAn likhe Kai'tar. 
Raji hoke bliicharo ; bane Puran de n41." 

Rani khuh de tur pie, pie pind di rah, 
620 " Chanda, teri chandni soti si chhej bichhae. 

Chare ptiwe palang de rowlngi gal lae. 

Putr nun vidyS, kar chali, ki vekhian man ghar jae ? 

Bera kale nag dh, lahren de de khae. 

Akhaii te anhi ho gai, mainun kanan se sunda nae. 
625 Achhran mahilM se kaddh dittij phirdi bich bazar. 

Ik bichhora put da, duji bhukh kaleje nflfi khae. 

My parents did well to slay mo, for my life goes now to 

What the Creator hath written changeth not at all. 
Part with Puran without murmur j sufifering is for 


The Rani (Achhran) left the well and went towards the 

620 (Said she) ; " O moon, I have slept on my bed in thy 

I embrace the feet of my bed (now) and weep. 
Bidding adieu to her son what will a mother find in her 

house ? 
It is the boat of the black snake,*the waves frighten me. 
Mine eyes are blind and I hear not with my ears. 
625 I, Achhran, have been turned out of the palace to wander 

in the streets. 
Firstly, I am separated from my son ; and, secondly, 

hunger eateth into my heart. 

* Metaphor ; a verj unhappy home. 


Kal baui hoi thi pat-ran5, ajj bhati jhonkdi ie !" 
Un Rabb par rakbdi dori ; kyftnkay umar bhae ? 

Indar diai parian u liaii khftb bicb lattbari ae. 

630 Baran barsan Pibran nftn guzrian, dharam ne pahr^ l\& 
Mukh te parian boliaii : " Tainiiri die sunae : 
TM ki hai parist^ ? Dahiri, maLa balae ?" 
Pliran agge bolia leke Gorakb da uihh ; 
" Na main pari parista; n§. main maha balae. 

685 Bet^ Eaj^ Salwan da ; PAran meri. nauii. 

Je tusln parian sach dian jdke kukiyo Gorakh de p^s : 
' CheM tera mari^ badhke sitt^ kMh de bar : 
Je tfin GurA hai sat dk, de duniy^ de baL' " 

Yesterday was I a chief queen, to-day do I serve the 

oven ! 
Her hope was in God, but how was her life to pass ? 

Indar's fairies came flying into the well.* 
630 Twelve years had passed over Pilran in the performance 

of religious duties. 
Said the fairies with their lips : " We speak to thee : 
Art thou a fairy ? or art thou a great horror ?" 
Then said Pdran, taking Gorakh's name : 
" I am no fairy: I am no great horror. 
635 I am the son of Raja Salwan ; Pflran is my name. 

If ye are true fairies go to Gorakh and cry out to 

him (and say) : 
' Thy disciple is wounded and thrown into a well : 
If thou be a true Gurfi let him breathe the air of the 

world.' " 

* The poem breaks off here ; Piiran has now been twelve years in 
the well. 

pCran bhagat. 429 

Kh6h fce pari^u urian Gorakh latthad jae. 
640 Gurfi baith§,n asan l^ke sohani samadh lagae. 

" Chele tere di araz hai, tfln sune man chit lake. 

Oh baddhke khAh bich sittia, PAran us da nafln." 

Gorakh nadh bajl lia man bich Alakh dhyae. 

Jinne chele Nath de sabhi lie bulae : 
645 " Mere PAran par bhari pai gal, us nM leo chhur^e." 

Tillon JogJ charh pie Sialkot latthe ae. 

Aggion Gorakh bolda : " Suno, Jogio, bat : 

It the Puran Bhagat hai kisi khAh de bar. 

Oh nM sar-bhar tolna, kaddhna khAh se b^r. 
650 Us nAii baran baras guzre, bahuti pai sazae." 

Jogi N^r Singh bolda : " Guruji, meri sun le araj man lae, 

Jogi tihaian jal de, koi khui, deo batae." 

The fairies flew from the well and went to Gorakh. 
640 The Guru was sitting at his seat in a beautiful reverie. 
(Said the fairies :) " Thy disciples speak, hear them with 

heart and soul. 
He is maimed and thrown into awell that is named Piiran." 
Gorakh sounded his conch and thought on the Invisible 

in his heart. 
He called together all his followers (and said) : 
645 " My Pilran is in trouble, do ye release him." 
The Jogis* came from Tilla to Sialkot. 
Then spake Gorakh : " Hear ye my words, ye Jogia : 
Puran Bhagat is here in a well. 
Search him out and take him out of the well. 
650 He hath passed twelve years (there), and great hath 

been his trouble." 
Then spake the Jogi Nar Singhf : " Sir Guru, listen to 

my words with thy heart. 
The Jogis are athirst for water, show them a well." 

* His disciples. 

t I suspect Nar Singh or Nahar Siagh, tlie Jogi, is meant for tlie 
Narasinha, Man-lion, avatdra of Vishnfl. He is also called A nar 
Singh, and Nar Singh, and is frequently invoked in mantrat and charms. 
See Indian Antiquary, Vol. XII., p. 39. 


Gorakh Jogi&n nftri boldei : " Tuba nftn sachian deaa 

sunae : 
Nagari hai RSja Salw^n, kua haiga bich ujar. 
655 Uttoii jal bhar lo, bachon, suno kiik pukar." 

Jogi utthon tur pie, khuh par painde ae. 

Naun leke Gorakh Nath da tumbe ditte khflh bich 

Jadon pani kharakda, sunia Pflran, Gorakh lia dhjke. 
Tundan aal tumbe phar lie ; Jogi nath gae bhau khae. 
660 Jake Gorakh nun ^khde, gae Gorakh de pas : 

"Tumbe sade kho lie; kue bich hai mahah balae. 
Akhen chalke vekh le, tumbe rahe khuih de bar." 
Derion Gorakh chalia, man bich Alakh dhyae ; 
Utte khuh de ake bah gae i,san lae. 

Said Gorakh to the Jogis : " I tell you the truth : 
The city is Raja Salwan's and the well is in the wilds. 
655 Take water thence, my children, and hear if (P&ran) 
cry out." 

The JogiS went thence toward the well. 

Taking the name of Gorakh Nath they cast their bow 
into the well. 

When the water resounded Puran heard it and meditated 
on Gorakh. 

He seized the bowls with the stumps (of his arms) and 
the Jogis became afraid. 
660 And they went and said to Gorakh : 

" Our bowls have been lost; there is a great horror in 
the well. 

Go and see with thine own eyes, our bowls have 
remained in the well." 

Gorakh went from his place, meditating on the Invisi- 
ble in his heart ; 

He went to the well and took his seat there. 


665 Bul&wand^ : "Baclia, ki bain pari parista ? ki Lain 
mahan balae ? 
Maraii pawa gajab d^^ khAh nijfi sittari bich Fatal ! 
Je bhali cbahuna jan dij bo j4 khub te babr. 
Maiu cbelS, Machbandar Natb d^, siddb ban bar^ 

Agion Piiraii boli^ : " Guruji, araj kar^n^ sun lae. 
670 Na si main pari parista ; na si maban balae j 
Beta Raja Salwan da ; Acbbr^n bai meri man ; 
Cbela banna bai main Gorakb Natb da ; Puran mer^ 

Lekbe di likbe na mite, baddhke kbflb bicb ditta pae. 
Je tun Gurft bai sacb. da mainun de duniya de bae." 
675 Gorakb. nun Jogi akbde : " Tuii cbbeti na been diyal. 

665 He called out : " My son^ art tbou a fairy ? Art tbou 

a great borror ? 
I will strike the well witb my (magic) sandals and sink 

tbe well into Hell ! 
If tbou desirest tby life, come out of tbe well. 
I am a disciple of Macbbandar Nath and a mighty 

Then said Puran : " Sir Guru, I speak, hear me, 
670 I was no fairy : I was no great borror. 

I was tbe son of Raja Salwan, Acbhran was my 

I would be a disciple of Gorakb Nath ; Piiran is my 

The lines of fate are not to be blotted out, they wounded 

and threw me into the well. 
If tbou be a true Guru let me breathe the air of the 

675 Spake a Jogi to Gorakb : " Be not over-quick to pity 



Je Piiran Bhagat hai tan kaddhe kache tage nal." 
Gorakh Jogi boldii, : " Tusin ctheti thga, le ao : 
Le alyo kuari kanyan dk, byabi hoi nan." 

Jogi nthon ur pie, Kftru des tathe j&e. 
680 Tayyan kuri&n da vekhke taga mangia j^e. 

Sau baras di bndhia boldi : " Tuh^ niin sachian dein 

Sat Jug charkha gharia ; Trete batti m§,l ; 

Dwapar tand khichia ; tand charh gi& akas ! 

Je ho chele kisi Nath de, tun tand nun leo utar !" 
685 Aggion Jogi bolde man bich ghusse khae : 

" Sat Jug GurA sade Kishn tha, laiia Kansh de nal ; 

If he be Puran Bhagat he will be drawn out by a single 

thread of yarn."* 
Said Gorakh to the Jogi : " Go quickly and get me a 

thread : 
And get it from an unmarried virgin." 

The Jogis flew thence and went straight to the land of 

680 Seeing the virgins spinning they demanded a thread. 
Spake a beldame of a hundred years : " I tell you truth. 
The spinning wheel was made in the Golden Age ; the 

skein and ropes in the Silver Age ; 
The thread was drawn in the Third Age and went up 

into heaven ! 
If ye be the disciples of a Saint, bring down the thread !" 
685 Then were the Jogis angered in their hearts (and said) : 
" In the Golden Age our Gurft was Krishna that fought 

with Kansa ;J 

* Compare Vol. I., p. 39. This would be a sheer impossibility, 
t ? Malwa. 

X The story of the destruction of Kansa, the king of Mathura, by 
Kfishna, is well known, and is told in the Bhdgavata Purdna. 


Lai-ia Kansh de n^lj Kansh lia mar : 

Phir Gui'ft Ram Chand hai, Rawaa kaddhi^ Lauka so 

bahr : 
Hun Gurd sada Gorakh N§.thj hai utaria bich ujar. 
690 Bhali cli§,hn} t^ga rakh de ; nahin, nagar! deaiige gal." 

Dardi tagd de dia, Jogiari de charne lagi an. 
Uthon Jogi tur pie, pe latthe i,n. 
Gorakh ta,ga sittia, leke Machhandar da navln ; 
" Je tera jat sac k9,im, charhia kaohe tange nal." 
695 Pftran da jat sat kaim hai, si nikaR khuh de bar ! 
Gharne Gorakh de lag gia ; " MainAn de ba." 
Gorakh mani chaukri, gia bich Dargi,h : 

That fought with Kansa and slew him : 

Then our Gurii was Eama Chandra that turned Ravana 

out of Lanka :* 
Now our Guru is Gorakh Nath, who is dwelling in the 

690 If thou desirest thy good give the thread, else will we 

destroy thy city." 

Being afraid she gave the thread and fell at the Jogis' 

The Jogis went thence and came back to Gorakh. 

Gorakh threw down the thread in the name of Mach- 
handar (and said) : 

" If thy virtue be steadfast come np by this single 
695 Puran's virtue had been steadfast and he came out of 
the well ! 

He fell at the feet of Gorakh (and said) : " Give me air." 

Gorakh sitting cross-legged went to the Court (of God). 

* See above, line 104. 
VOL. 11. — 55 


Jake Indar mth kiikda charne sis niwae : 

" Asiii Piiran nun sabit karna, santo nitar de phaiae," 
700 Gorakh nitar le lie, aia Puran de pae. 

Chitti amrit phalde de, lie sabit ditta banae. 

Piiran sabit ho gi^, Gorakb de cbarnon laga a. 

Jogi jhande pat lie, man bich Alakh jagae. 

Ohale KarA des nM karke sabM salah ; 
705 Jogi bolde : " Piirana, tun ithe atak ja/' 

Piiran kahna manian, ditta chankii lae : 

" Je Guru bakhshe thangri, mainunthangri hai parwan. 

Main kahna nahin Guran dk morda, lage dharam di ban." 

Pftran nun raste chhad gae, Karfi des lattbe jae. 

Going to Indar he cried ont, bowing his head at his 

" I would make Puran whole, give me his eyes." 
700 Gorakh took the eyes and came to Puran. 

He sprinkled pure amrita* over him and made him 

Puran being (now) whole fell at Gorakh's feet. 
The Jogis raised the standard and meditated on the 

Invisible in their hearts. 
They all made a plan to go to the land of Karu ; 
705 And the Jogis said : " Puran, do thou stay here." 

Puran obeyed their command and sat him down cross- 
legged (and said) : 
"If the Gurii will grant me a (Jogi's) hut I shall be 

I will never disobey the Gurfi's word, lest my virtue be 

Leaving Pfiran on the road they went to the land of 

* i.e., holy water. 

t !From here to line 773 the poem breaks of£ into a story about the 
doings of Gorakh Nath in Karft Des. 



710 Jhande gade Jogitiii, dittian dhuniaii lae : 

Bhagfc kam(iunde, Nath dl sau samadh lagae. 

Jad bakliat bhandari da ho gia Jogi nagari barde jae, 

Dudh bMnda da chak lia, 11 chiplari vich p4e. 

Nagari vich dh^i pai gai, " Kanphate kidharon latthe ae ?" 

715 Sftkhi aurab boldi, sabhnari suhelian nun liti bulae ; 
" Aise Jogi a gae kadhi blii ditthe nae ; 
Kane ehnan di mundran ; jodhe bare jawan ; 
Bin pudbMi dudh le gia, sMa kus nahin rakhia man !" 
SAkhi sarsori palajke marde leke apne Guran da nauh. 

720 Jitne the chele Nath de sabhnan de ditte akal bhulae. 

Jogiaii de dhande ban gae, singi rassi ditti pae. 
Apo apne gharan nfth le gian, bhanne khorlian j^e. 

710 The Jogis set up their standards and lit their fives. 
And did penance meditating on (Gorakh) Nath. 
When it was time for food the Jogis went into the city, 
And taking the milk for their food (by force) put it 

into their bowls. 
And a cry arose in the city : " Whence ha-ve these 
Jogis come f"* 
715 Spake the woman Sukhi calling all her companions: 
" Such Jogis have come as have never been seen; 
Earrings have they in their ears and are stout warriors. 
They take their milk without asking and care nothing 

for me \" 
SAkhi charmed some mustard seed and threw it over 
{the Jogis) in the name of her Gurd. 
720 All the disciples of (Gorakh) Nath lost their senses. 

The Jogis were changed into bullocks and were fastened 

with stout ropes ! 
Bach man took them to his stalls and put them in his 


* The KanpJiatds, or Ear-bored Jogis, are the followers of the Naths, 
as these were. 


Ik Jogi Gorakh nftn akhda, " Gurftjl, snn le jabab. 

Shambhft Nath Jogi le gia sambhan ndn nal. 
725 Karii des vich jaeke unhen ditti dhum macMe. 

Tano-tam dudh chakke kisi niin puchhia nae. 

KarA des di tivian ne lie bald banae ! 

Je, Guru, agia tuhade ho jave, tan unhS,n lie chhndae \" 

Gorakh tumba jhaiiaj man bich Alakh dhyae; 
730 Batw& lia bbabflt da, mantarke ditta akas charhae. 

Jitne cbele the Nath de a gae bald Gorakh de pas. 

Jad Gorakh thapi ditt^, sab admi lie bauae ! 

Gorakh hoiS, kahirman, man bich ghussa kh&e: 
Jitne khuh Kanl deS de sahi ditto sukhae. 
736 Jera khuh Gorakh de mudh si sab pani lia oh de bich 

Spake a Jogi to Gorakh, " Sir Guru, hear me. 
Shambhfi Nath,* the Jogi, took the-disciples with him. 
725 Going into the land of Karu bhey created a disturbance. 
They took their milk by force without asking any one 

(for it). 
The women of the land of Karu have turned them all 

into bullocks ! 
If it be thy will, Guru, they can be released !" 
Gorakh emptied, his bowl, meditating on the Invisible 

in his heart ; 
730 And taking his wallet of ashes he charmed them and 

tossed them in the air. 
All the disciple-bullocks of Gorakh Nath came to him. 
Then Gorakh patted them and turned them into men ! 

Gorakh was wroth and there was anger in his heart : 
And he dried up all the wells in the land of Karu. 
735 Gorakh drew all the water there was in them into the 
well beside him ! 

* One of tile nine Naths of the KanpTiata Jogis. Tlie name is a title 
ako of Gorakli Nath himself. 


Satia Gorakli di ho gai, Nath tha baifi parkar. 

Oh tiviaii pani nftii ti, gai^ aian Gorakh de pas : 

"Guruji, pani sanAii bhar lain de, pani bahuti bhali lagl 

Gorakh tivian nftn akhda : " Chhotiaii badiaii sabhi nfiu 
jaiyo ae : 
740 Phir ptmi nahiii is khuh bich rahna, tusin bhar lo ik 

Karft des dhandora phir gla, sab ranaii hoi tayyar. 

Chhotiaii, badian, budhian, sab gaiau Gorakh de pas. 

Jadoii pani bharan lag gaian, ditto garwe pharae. 

Ik bhardiaii, ik aundiaii, ik khuh par khariun ae. 
745 Gorakh ghusse hoke, chikki dhuih di suhia ; 

Leko nauii Machhandar da khuh par dinda khandfie. 

Ranaii te gadhiaii ban gaiaii, koi muike tie nae ! 

And Gorakh Nath by his virtue worked a great miracle. 

The women came to Gorakh for water, (and said) : 

" Sir Gurft, let us draw water, for we are greatly athirst 

for water." 
Said Gorakh to the women : " Come ye all, great and 

small : 
740 For there will no more be water in this well, do ye 

draw at once." 
There went out a cry through the land of Ivarft and all 

the women came. 
Great and small and old, all came to Gorakh. 
Then they threw in their pitchers to draw the water. 
Some were drawing, some were coming, and some were 

standing by the well. 
745 Gorakh was angry and took up some of the ashes from 

the (Jogi's sacred) fire. 
And taking the name of Machhandar (Nath) threw them 

on the well. 
The women were changed into asses and none of them 

returned home ! 


Kan lambe, khur bnthle, ruriaii chugdian jae ! 

Hal bahunde Jatt a gae, jande lage war ! 
750 Sune ghar rah gae tiviS,n di, kol nahiii dinda khabar 
sar ! 

Sau baras di buddhi akhdi : " Sachi de4n sunae. 

Jere bald kal bah lie Jogi the bade parkar ; 

Oi Jogi unhaii nuu le gae, dittian gadhiaii banae ! 

Charne Gorakh de lagiyo, tuhade deve bahe basae. 
755 Nagarl Karu des di a gai Gorakh de pus : 

" Garuji, hatth banh karde binti, tere charne dhyan 
lagae ; 

Je tuii Gorakh hoia miharwan, sade buhe basae. 

Ehnaii landian tiviaii da piria sanuri bakhsh gunahe." 

Long ears, small hoofs (had they, and) grazed on the 
dung heaps ! 

When the Jatts returned from their ploughing all the 

doors were locked ! 
750 The houses were empty of women and there was none 

to give them news ! 
Spake an old beldam of 100 years : " I tell you truth. 
All the bullocks of yesterday were powerful Jogis ; 
And they have taken away (your women) and turned 

them into asses ! 
Fall ye at the feet of Gorakh, that he may people your 

houses again." 
765 The whole city of the land of Karil came to Gorakh, (and 

said) : 
" Sir Guru, with joined hands we pray thee, falling at 

thy feet ; 
If thou, Gorakh, wilt be merciful, our homes will be 

peopled again. 
xlorgive the sin of these our misei-able women." 


Gorakli hoia, miharwan, Gorakh hoia dial. 
760 Gadia jhanda Nath ne, karke Dargah wal nigahe : 

" Jitniaii tuhadiaii budliiaii jhande de mudh deo laoghae." 
Satia barti Nath di gadhiaii te ranan ditti banae ! 
Sab &po apni leke pai gae Karu do rah. 
Ik gadhi khari rah gai chardi bich kapah. 
765 Nodha jodha kiikde Gurft Gorakh de pas : 

" Sabhnad tiviaii thia gaiari, sadi Sukhi thiawandi naii. 
Marpat di biy^h karwaia si^ sanuii koi nahiii jhal da 

than ! 
Guruji, sadi tiviii tur de, sada jag vich rah ja naun.-" 
Gorakh unh&h nun akhia : "Bha lo jae kap&e. " 
770 Kapa bich gadhi thia gaf, lawande Gorakh de pas. 

Gadhi te tivih ban gai ; ditti Rabb ne unhah de as 


Gorakh was mercifu], Gorakh was compassionate. 
760 The Nath fixed his standard and gazed at the Court 

(of God, and said) : 
" Send all your old women past the standard." 
The virtue of the Nath prevailed and the asses were 

turned into women ! 
And each took his woman towards the land of Karu. 
Bat one she-ass remaiaed grazing among the cotton. 
765 NodhS,, the warrior^ came crying out to Guru Gorakh : 
" All the women have been restored, but not my Siikhi, 
With much pains I married her, and now 1 have no 

place to go to ! 
Sir Gur A, let go my wife, that thy name may go through 

all the world." 
Said Gorakh to him : " Go and catch her in the cotton." 
770 He caught the ass in the cotton and brought her to 

The ass was turned into a woman ; and God granted 

him his desires. 


Karu desGorakh ne jit lia, sab lik se-wan banae ! 

Gorakh jhanda patia patia ' Alakh' jagae. 
Kanipa cliela Nahar Singh turde Gorakh de nal. 
775 Majilon majilon chalde baharen koheri latthe ae. 
Bahe gae asan laeke barmi kare pukar. 
Gorakh Nath akhda : " Is barmJ bich kl hai bulae ? 
Barmi mm patke vekh lo, dharti nun kar do saf." 
Aggion Piiran bolda, dade kare pukar : 
780 " Maithon Pfiran Bhagat han, mainunrakhle charne la." 
Gorakh chelaia nuii akhda: " Puran kaddho barmi te 

Eh nud chhattis baras guzar gae, bahuti pai sazae ! 

Thus Gorakh conquered the land of Karfl and made 
them all his followers ! 

Gorakh struck the standard and called ^Alahh.'* 
Kanipaf his disciple and Nahar Singh J went with Gorakh ; 
775 Stage by stage thy went twelve Jcos^ and halted. 

They were sitting on their seats when a cry came from a 

Said Gorakh Nath : " What is this sound from this 

hole ? 
Open the hole and see and clear away the earth (round 

Then spake Pftran (from the hole||) making a loud cry ; 
780 " I am Piiran Bhagatj let me fall at thy feet." 

Said Gorakh to the disciples : " Take Puran out of the 

Six and thirty years he has spent iu it and suffered 

much pain ! 

* See Vol. I., p. 32. . 

t See Vol. II., p. 16, where he is the opponent of Gorakh Nath. 

J See ante, line 651. 

§ A kos is about 2 miles. 

11 He had been doing penance in it. 


Eh di jhabde p§,o mundran, Jogi leo banae. 

CheM kar do Gorakh Nelth da, siddh bara parktir." 

785 Jad Jogi banawan lag pie Thlkar Nath ne kitJ phunk^r : 
" Gurflji, ik mer} garib di araj hai, eh di ajan nS. 

mundra p^o. 
Sangaldip vich Eani Sundraii utte PAran te biohhia lo 

Bichhia Sundr&n se le ave, Jogi leo banae." 
Gorakh PAran nun akhda : " Bacha, tun Sundran da 

mahilan ji,e : 
790 Bichhia le aven mangke, Jogian nun bhandar^ banSe. 

Bichhia le aen Sandr§,n de hatth de> hor kisi bandi da 

hatth de laiyo nae. 
Phir tainun chela bana lun, kisi Jogi di man An nae." 

Put the rings into his ears at once and make a Jogi of 

Make him a follower of Gorakh, for he is a great saint." 

785 When they commenced to make him a Jogi, Thikar 

Nath cried out : 
" Sir GurA, hear my humble petition, put not in the 

earrings without trial. 
In Sangaldip* is Rani Sundrari,t (send) Puran to beg 

alms from her. 
When he returns with alms from Sundran make him 

into a Jogi." 
Said Gorakh to PAran : "My son, go to Sundran's palace, 
790 And ask alms, that the Jogis may cook their food. 

Take the alms from Sundran's hand, not from any of 

her slaves. 
Then will I make thee a disciple and listen to none of 

the Jogis." 

* See Vol. II., p. 276. f Vol. I., p. 3. 

voii. II.— 56 


Pdran deori&n nun tur pi§.j man bich Alakh dhjEle : 

Monde jholi pa lie, lie bliabftt ramM. 
795 Bich nagari de j&ke ditte ' Alakb' jagS.e. 

Unche dhaular E&nl Sundraa de j§ kharota biihe de bar. 

' Alakh' Paran de sunke. Rani ne bicbhi^ bhaji bandi 
de hath. 

Jad bichhia leke a gai dig gal ghash khSe. 

PAran us nun akhda : " Sun le gall asan di. 
800 Sach das, tiiri Eani bai ? ya goli hai kisan di ?" 

Goli jake boldl : " Snn, Eani, mera jabS,b. 

Ik aisa Jo^ k giS., akkhan Jogi de lal ! 

Baran baras di umar hai, surat aprslp^r, 

Maite bichha na leye, tto hatthen apne pae. 
805 Oh di sfirat dekhke main dig pai, kujh rahi nahin sudh 

Pfiran went to (SundrSn's) gate, meditating on the In- 
visible in his heart : 

His wallet over his shoulder and ashes on Ms body. 
795 Going into the city he called out ' Alakh,' 

He went and stood at the door of the Eani SBndr§.n's 
lofty palace. 

Hearing Piiran's * Alakh,' the sent out alms by the 
hand of her maid. 

"When she came with the alms she fell down in a swoon. 

Said Pftran to her : " Hear my words. 
800 Say truly, art thou a Eani ? or art thoa some one's 
maid ?" 

The maid went (back) and said •.* " Hear, E&ni, my say, 

A Jogi hath come whose eyes are red I 

Twelve years is his agef and beautiful his form. 

He will not take alms from me, give him with thine 
own hands. 
805 When I saw his beauty I fell down and lost my senses. 

* i.e., going bact to Sundrfia. 
t But see lines 650 and 782. 



Main chhad jaw§.fi teri naukari, jaw^n Jogl de nM." 
Rani mandiran te utari bharke motian da thM ; 
Kliara Jogi vekhke, ditte jholl vich dal. 
" Tain ki lina jog te ? Tiin rahe pao sMe p^s ! 
810 Ifche kae karoren dhan hai, lashkar be shumar. 
KyAnkar jive teri amb&ri, jin lia shir chhangae ? 
KyAnkar jive teri babinar, jin lian god khilae ? 
Main maran un phakir nfln, jin ditti bhabdt ram&e ! 
Tain ki lln^ jog te ? Ban ja bbarta, main teri n^r ! ' 

815 Pftran murke §, gia, S,i^ Gorakb de plls, 

Kaddbe bichbid rakb di, rakben moti jaw^bir. 
Gorakb agge bolia ; " Bacba, ate di bicbbiS, la ; 
Bb moti nabin mere kam di, udbar dien kbilar ! 

I will leave tby service and join tbe Jogi." 

Tbe Rani went down from tbe palace witb a platter 

filled witb pearls ; 
And seeing tbe Jogi standing put tbem into bis wallet 

(and said) : 
" Why sbould'st tbou take tbe saintsbip ? Come and live 

witb me ! 
810 I bave many IdJchs in wealtb bere and a~ countless 

How dotb tby motber live (now)^ wbose breasts tbou. 

didst suck ? 
How dotb tby sister live, wbo fed tbee in ber lap ? 
I would slay tbat/ag'*»" tbat rubbed tbe asbes on tbee !' 
Wby sbould'st tbou take tbe saintsbip ?. Be; tbou mj^ 

busband and I tby wife !"' 

81 5> Puran returned amd went to Gbrakb-j. 

And taking out tbe alms be put down? tba^ pearls and'; 

Tbea said Gorakb : " My son,- bring alma of flour ; 
Tbese pearls are useless to me and I cannot eat tbem ! 


Je tAn jog dham^ an di bichhiS. l&e." 
820 Aggiaho gai Gorakh Ndth di, PAran murke ho gla nsl rah. 

Mahilon Sundr^n vicli jake diiji weir ditte ' Alakh' jagae. 

Pdran bolda, R^ni ne sun lia, utari biiha wae. 

Beihon Puran phar lia, mahilen lia ch^rh. 

" Dhan bhag mere ; tun a gia, batke raj kamae !" 
825 Pilran us niin akhda : " Sachian dean sunae : 

Aggia man mere GurA di bhandara dien chhak^e." 

Aggion Rani boldi : " Keri keri chij di hai ch§,e ? 

LaddA, jalebi, kachaurian aur chautha karhae ?" 

Chare khane banake gaddi lie ladael: 
830 " Jithe tera Gurft hai, le ohaMn us de pas." 

Puran bichhia leke mur pia, kik Gur§,n de pas ; 

Hafcth banh karda binti, chdrne dhyan lagae : 

If thou would'st take on the saintship bring alms of 

820 Receiving the order of Gorakh Nath Piiran went back 

by the same road. 
Going back to Sundran's palace he called out ' Alakh,' a 

second time. 
Hearing Puran the Rani came down to the gate. 
She caught P&ran by the arms and went up into her 

palace (and said) : 
" Happy is my fate, that thou hast come to rule (with 

me) !" 
825 Said Piiran to her : " I tell thee the truth : 

(Better) obey the order of the GurA to give him food." 
Then said the Rani : " What things doth he require ? 
Sweets and savouries and cakes and confections ?" 
She made the four kinds of food and pub them into a 

cart (and said) : 
830 " Take them whither thy Guru is." 

Pflran returned with the alms to the Gurii, 

And with joined hands he spake, bowing at his feet: 


" Eh bhandM mei-& bhagat da, chhak lo man chit lae. 

Kan phS,i'ke mundran pa deo, deo bhabfit ramae." 
835 Chele sabhi tayyar ho gae, ditta nadh bajae. 

Jadon nadh baj gii chele ae kae hazar. 

Kae hazelr man an kha gae, ajan rahinda be-shumar ! 

Aggia Gorakh di ho gai, PAran niin lend& mundh bithde. 

" Kin kin rnangi^, bacha, mehgian ? kin kin mangi 
dhup ? 
840 Kin kin mangi& bolna ? kin kin mangi chup ?" 

"GurujJ, malian ne mangd mehga ; dhobian ne mangf 

Bhattan ne mangia bolna ; santan ne mangi chup." 

Gorakli jholi jharke mundran li&n banae. 

" This is the food (gotten) of my alms, eat to thy hearths 

Bore my ears and put in the rings and rub the ashes 

on my body." 
835 All the disciples were called and the conch was sounded. 
When the conch was sounded they came in many thou- 
They ate up many thousand mans* of corn and there 

remained a countless store ! 
The order was given by Gorakh and they sat Pflran 

beside him (said he) :t 
"Who want rain, my son ? who want sunshine ? 
840 Who want speech ? and who want silence ?" 

" Sir Guru, gardeners want rain and washermen want 

sunshine j 
Bards want speech and saints want silence." 
Then Gorakh shook out his wallet and made the 

earrings J (and said) : 

* A man is 82 lbs. 

t Asking riddles : compare Vol. I., p. 42, etc. 

J i.e., miraculously. 


" KanipS. chela, kan Puran de pli&r le, deto mundr&n 
845 Silian te murgS.nlan ditti, bhabut charh§,e. 

AggiS. hoi Gorakh Nath dt, siddhon ditta ralae ! 

Sundran Gorakh pe kftkdi : " Maithon ki bo giti gunae ? 
Mai khizanei lut^ ditte, koi baki rah gii nke. 
Piiran de kha,tir dere a gal, tain lia Jogi banae ! 
850 Je tAn GurA hain sach da mainiin khair Pfiran d^ p§,e." 
Puran nun Gorakh ^khda : " Bacha, tto j^ Sundrte da 

Mera bachan Gorakh da ho gid, tAn jake raj kamao." 
Sundran PAran nun le gai, le gai mahilsin te bar. 
" Sam le mandat ambarian, phAMn di chhej samM." 

" Kanipa^* my disciple, bore Pflran's ears and put in the- 
845 They gave him wallet and necklace and rubbed ashes 
on him. 
By the order of Gorakh Mth he was counted with th& 
saints ! 

Sundran came crying to Gorakh : " What sin have I 

committed ? 
I have squandered my goods and money (on thee) and 

nothing remains. 
For Piiran's sake am I come to thee and thou hast made 

him a Jogi ! 
850 If thou be a true Gurfl, give me alms of PAran." 

Said Gorakh to Puran : " My son, go with Sundran. 
It is the order of me, Gorakh, that thou go and rule." 
Sundran took Puran to her palace (and said) : 
" Take over the palace and the (elephant) litters, and the 

bed of flowers. 

* See above, line 774. 

pi) BAN BHAQAT. 447 

855 " Tun bharta, main istri, jog bal nazar na pae. 

TAn ki \enh jog se ? main le ken Gorakh te bakhshae." 

Pftran char gbarian mahilS,n rab^ si, phir pai gae usirah. 

" Main jangal cbalian ujar bich, aun sawa pabar te bad." 

Saw^ pahar goli dekdi phir marke S.wandi E^ni de p3,8 • 
860 " Pilran tera bhaj gi&, ralk Jogi^n bich jae \" 

Sundran pharke kalija tur pie awandi Gorakh de pas. 

" JerS, chela mainun bakhsha si, hun Jogian \ik lukae. 

Akhe til Puran de deo ; na, mardi main katari khae : 

Akhe tA cheli banae apnl, main rahungi Puran de nal." 
865 Gorakh aggion bolia ski karke chit : 

" Rani, bhagwe jinhan de kapre, ujal jinhan de chit, 

Jangal gae na beware. Jogi kis de mit ? 

855 Be thou husband and I wife and think not of the 

Why shouldst thou take the saintship, when I have 

thee as alms from Gorakh ?" 
PAran remained four hours in the palace and then went 

back along the same road (saying) : 
" I am going into the wilds and will return in a watch 

and a quarter." 
The maid waited a watch and a quarter and came back 

to the Rani (and said) : 
860 " Thy Pdran has run off and joined the Jogis !" 

Sundran with a broken heart went to Gorakh (and said) : 
" The disciple thou gavest me has run off to the Jogis. 
Either give me Puran, else will I stab myself with a 

dagger : 
Or make me into a disciple, that I may remain with 

865 Then said Gorakh with a clear conscience : 

" Rani, whose clothes are red,* and whose minds are 

Return not from the wilds. Is a Jogi any one's friend ? 

* i.e., Jogis. 


Ajan bhi j^ke bh&l le, Piiran hon& mahilan de vich." 
Puran nftn mahiMn &ke vekhdi, kithe tiMwandS, nSe. 
870 Khana pin^ bliul gia, hoi bahut bir^nt. 

Jad mabilan utte charhke vekhdi, vekhia sara madan ; 
Kithe PAran nazar nahiii Etuta ; Eani ne mahilari te digke 
gaiiwa li jan ! 

Gorakh jhanda patia, Tille latthS, ae. 

Sab Jogi utar pie, dhMn lende apne skm. 
876 Puran nun Gorakh akhda: " TM Sialkot niin j^e. 

Jake mata nAn mattha tek, pita nAn sis niwae." 

KahnS, Gorakh da maniari, char Jogi lenda nal, 

Tillon PHran tur pia, Sialkot lattha ae. 

Jadon b^gh Puran ne apna vekhiElj hoia baghkhwar; 
880 Pharke tumba jal da, ditta butian de mudh pa e. 

Go back and see, PAran is (probably) in thy palace." 

She went to her palace and looked for Puran and found 
him nowhere. 
870 She could not eat nor drink and was very wretched. 

Then she went up on to her palace (roof) and looked 
over all the plain. 

Nowhere could she see Puran ; and the Rani threw her- 
self down and destroyed her life. 

Gorakh struck his standard and went to Tilla. 

All the Jogis came and lit the (sacred) fires. 
875 Said Gorakh to Puran : " Go thou to Si§,lkot, 

And make obeisance and bow thy head to thy father 
and mother.'' 

Obeying Gorakh's command and taking four Jogis with 

Paran left Tilla and went to Sialkot, 

When Pftran saw his garden he was filled with joy, 
880 And taking his bowl of water he sprinkled the shrubs. 


SAkhe bagb hariaule, pani bharne tal4e ! 
Bricban nun mewe lag gae, kbir gae amb an4r. 

Mall jake kAkdS, E^ja Salwan de pas: 

" B&gh PAran dh baria bo gia, pani bbaria talae." 
885 Raja Salwan mali nM akbdfi., " Eh sun, tta, meri bat. 

Gajke na bari4 megblarij bage na. pani de kbal. 

Jbutian batan tiin kare : tainvin ki ae kbwHb ? 

Jis din da Puran mar gi4, us din da njar g]4 mera b4gb." 

Mali battb banb karda binti : " Tainfin sacbian dean 
890 Dard^ sacb nabin dasda ; bakhshen mera gunahe. 

Piiran warga -Jogi bicb bagb de utara ae. 

Kane mundran sundarian, baitba pinjan Jogian de nal. 

Tbe dried up garden became green and tbe lakes filled 

witb water ! 
Tbe trees began to bear fruit, and pomegranates and 

mangoes to blossom ! 

Tbe gardener went and called out to Raja Salwan : 

" Puran's garden bath become green, and the lakea 
filled with water." 
886 Spake Raja Salwan to the gardener: "Hear my words. 

The clouds have not thundered nor dropped water. 

Thy words are false : art thou dreaming ? 

From the day Puran died, from that day hath my garden 
been neglected." 

The gardener with joined hands spake : " It is truth 
that I said. 
890 The frightened speak not truth ; forgive my fault. 

A Jogi (that looks) like Puran hath come into the 

He hath beautiful rings in bis ears and sitteth with hand- 
some Jogis. 

TOL. II — 57 


Akkhen ctalke vekh lo, beta tera Rabb ne ditta milae. 
Mere jimme* koi gunah ua kaddhe ; mere leveri jaa 

895 Raja mandiran te tur pia, bich bagh de utare ae. 
Jogiai. nun mattha tekdi,, cbarne dhyan lagae : 
" Mere mabilen neunda cbal chbako, meri nagari pao 

Ik hor mere man cbhabna bai ; mere putr warge 

pahcban !" 
Jogl aggion bolia: " Tainun sacLian dean sunae. 

900 Asan chbadna cbarj hai; mahilen jana Jogian nun laj. 
Ik ]bat ithe katna, pbir paina apni rah. 
Mue kadhi nabin baware, jande nahin duji war, 
Je tere man bbaram hai, Rini^n nftn bhajen mere pas : 
Kis tarab da unhan da beta si, apni akhin lain sian." 

Go aud see with thine own eyes, if God hath brought 

thy son. 
I have committed no fault : spare my life." 

895 Tbe Raja left his palace and came into the garden. 

He made his obeisance to the Jogis and fell at their feet 

(and said) : 
" Gome and eat your food in the palace and place your 

(blessed) feet in my city. 
Another thing is in my mind also ; (one of) you is like 

my son !" 
Then said the Jogi (Puran) : " I tell thee truth. 
9C0 We cannot leave our seats ; it is shameful for a Jogi to 

go into a palace. 
We will halt here awhile and then go on our road : 
The dead cannot return, nor be born a second time. 
If thou bast a doubt in thy mind send thy Ranis to me. 
And let them see with their own eyes what their son is 


* For zimme. 


905 Jlhjk baghon murke aia Lflnaii de pas : 

" Puran wargS. Jogi lattha bagh bicli 4e." 

E^jS; te Lunan tur pie, karde Achhran da bh^l. 

San nagart tulke das, bhatti par paind} ae. 

ES.I11 Achhran nte Raja akhda : " Sun, Rani, meri b^t. 

910 Tere Puran barga Jogi S, gi§,, tur pio mere sath." 
Aggion AchhrS^u boldi, dadhi kare pliunkS,r : 
" Mera Puran Nunan ne maria, gae jkg vi^he. 
Hun murke phat jagaune ho, nawe jag^une gM. 
Puran mainun tad mile, jo mele kp Khudae." 

915 Nflnan Aohhr&n nun akhdi : " Tun tur pio mere sath. 
Bich bagh de Jogi a gae ; jekar Rabb pahunchave as \" 

Kahna Nunan da manke Achhran pie nal : 
Jad bich bagh de a gai roven dahaii mar. 

905 The Raja went back from the garden to Lunaii (and 

said) : 
"A Jogi (that looks) like Puran hath come into the 


And then the Raja and Lunan went out to seek Achhran. 

They searched the whole city and found her at the oven. 

Said the Raja to Rani Achhran : " R^ni, hear my words. 

910 A Jogi (that looks) like thy Puran hath come, come thou 

with me.^' 
Then spake Achhran, making a great cry : 
"Lunan slew my Puran ages ago. 
And again thou dost open the wound, opening afresh 

the (old) wound. 
I will meet my Puran, when God himself joins us." 
915 Said Lunan to Achhran : " Come thou with me. 

A Jogi hath come into the garden, and may God fulfil 

our hopes !" 

Obeying LAnan's word Achhr§,n went with them, 
And when she came into the garden she cried out .- 


" TAn bagli Kwawan-walia^ ik bS-r mainfln bulae. 
920 J-e P&rah Irain t&n bol pio, mainun akkhen dikhda n^e." 
PAran Jogi bolda^ man bich Alakh dhyae : 
" Mata, kere Pflran nM bhMdl ? ki nnn mSre hak ? 
Main nabiri PAran nun janda ; main rahind^ Gorakh de 

Us nun jS,ke puchh lain^ jis ne sitfcia mar ! 
925 MatSj Puran nun kah di mar gia, hun tun charhl hai us 

di bhal I 
Mue kadbi nahin baware, pet nflii le le sabar di b^r." 
Acbhran d&ban marian, PAran da lia bol aian r 
" Main apne Puran nftn bhaldi ; oh de kardl pukar. 
Bagh haria bo gla ; eb kita ap Khudae. 
930 Isi tarban Piiran mainfin mil pawe^ nabfn cbali jan 


" thou that hast renewed the garden^ speak to me 
920 If thou be Puran then speak, for my eyes cannot see !"* 
Said Puran, the Jogi, meditating on the Invisible in his 

heart : 
" Mother, what Pdran seekest thou ? To whom art thou 

crying out ? 
I know no Puran ; I live with Gorakh. 
Go and ask her that slew him ! 
925 Mother, thou hast said that Puran is dead and yet thou 
dost seek him ! 
The dead return not, have patience in thy heart." 
Acbhran cried out recognizing Pftran's voice : 
" I seek my own Puran ; I cry to him. 
The garden hath become green : it is God himself hath 
done this. 
930 Thus hath my Puran met me, that my life might not 

* She had wept herself blind. See Vol. I., p. 2. 


Jogi Nahar Singh parna sittifl Mdta Achhr^n de p§,s. 

" Mata, chakke parna mukh la le, pLir Hen Jogi nun sian." 

Aohhran ne parn^ phariti, man bich Earn dliyae; 

Nitar Aclihran de khul gae ; Karam ne ditta pahara pfi,e. 
935 Mata putran de mele ho gae ; kitA ^p Khudae. 

Puran pairen mata di pai gi§, : " Mata, bakhshen sab 

Mata Achhrau Pftran nun akhdi : "Tun bahke raj kumao. 

Raja Salwan buddha ho gia, g^han gaddi turogi naii.. 

Na koi tera chacha natia ; na koi saka bhrao ; 
940 Na koi beta Nunah de : kaun karoga raj ?" 

Puran hatth banh Raja nun karda binti : " Pita, meri araj 
sune man lae. 

Achhran meri mata hai pap di, Nflnaii dharam di ma. 

Nahar Singh, the Jogi, threw his kerchief to Achhran 

(and said) : 
"Mother, put this kerchief over thy face and then 

recognize the Jogi." 
Achhran took the kerchief in her hand and called on 

Ram : 
And Achhran's eyes were opened and Fate was kind 

to her. 
985 Mother and son met together : God himself worked this. 
Piiran fell at his mother's feet (and said) : " Mother, 

forgive all my faults." 
Said Mother Achhran to PAran : " Do thou become a 

Raja Salwan is old and the throne will descend to thee. 
Neither hast thou a cousin (for heir), nor hast thou a 

brother : 
940 Neither hath Liman a son, and who will be king ?" 

Puran with joined hands spake to the Raja: "Father, 

hear my prayer with thy heart. 
Achhran is my mother by sin and Lunan by faith.* 
* See above, line 295. 


Bas NAnan di kus nabiri, eli milni tM mainiln sazSe. 
Meri lekh di likhi ugari, Nunan dos na kae. 
945 Jis battbi par Achhran rahi si, nnhon bandhke dieii raj. 
Jere muude mere nal de, unh^n nfin mashabdar* ban&e. 
Panj pi lid dien Kkiddu Ohuhre Diin; un kita nimak 

Dukh na nagari niin dieri, tera sukh basog^ raj." 

NuBaii Achbran akbdiM : " Sime, Puranari, meri bit. 
950 Eh gaddi hai Eaja Salwan dij dharam da hai bada raj. 
Agge larka koi bai nabiii, na tu rahna sade pas. 
Je satia Gorakh Nath di, jag bich sanj ralae." 
Purau aggion bolia : " Nar Singhia, tumba jboli le ao." 
Jadon Puran tumba jharia, nikali dhak te chawal : 

It was not Lunan's fault ; I had to suffer these pains. 
My fate was recorded evil^ and it was no fault of Liinan. 
945 At whose oven Achhran served, halve the kingdom 

with him. 
Make nobles of all the boys that (played) with me. 
Give five villages to Khiddu, the Scavenger, that was 

true to his salt. 
Give no trouble to thy city, that thy kingdom flourish." 

Said Lunan and Achhran, " Puran, hear our words. 
950 This is Raja Salwan's throne, and a very righteous 
kingdom (it is). 
We have no son to follow ns, nor wilt thou remain to 

If the virtue of Gorakh Nath be (in thee), thou wilt 

link us with the world " 
Then said Puran : " O Nar Singh, bring thy bowl and 

Then PAran shook out his wallet and there fell out 

grapes and rice. 

* For mansabddr. 


965 " Le, Mat& NAnan, sabit le langS,h ; tere ghar jamwan 
betaj jamwan kaiai bar. 

Jamde nftn bhauri pa dio^ na lage duniy^ de bal. 

Adh. da jati sadao, sir jatian sardar. 

Chauhin Kliunti phiroga, kadhi na ave b^r. 

Cbele ban on Gorakh Nath da^ lio bada parkar, 
960 Jaisi Achhran nal ho gai^ aisi hona Nunan de nal. 

Ranian biaho balait* diaii, agge na ho aulad. 

Machhandar Nath di putri Silwanti nar : 

Jat sat Easalu da toro, jeri rahindi Lanka di bar. 

Oh de ans Gadhile honge ; eh Puran da srap I" 

955 (Said he) : " Take, Mother Lunan, swallow them whole ; 

and a sonf shall be born to thee, (but) in an inaus- 
picious hour. 
When he is born put him into a pit, that the air of the 

world reach him not. 
He will be holy from the beginning and the chief of the 

He will wander through the Four Quarters, and never 

come to harm. 
He will become a disciple of Gorakh Nath and a great saint. 
960 As it hath happened to Achhran, so shall it happen to 

He shall marry Queens in mauy lands, but shall have no 

Silwanti is the daughter of Machhandar Nath, J 
She will destroy the virtue of Rasalil that dwells in 

Lanka. § 
Their posterity shall be Gadhilas|| : this is Puran'a 

curse \" 

* For vildyaf. t i.e., RasMQ. 

+ But see Vol. I., p. 296 &, in the legend of Sila Dai. 

§ For the doings of Machhandar Nath at Lanka, see Vol. II., p. 19fE. 

il The Gandhilas are a wi-etohed criminal tribe, of the lowest de- 
scription belonging chiefly to the Montgomery District, with a tradition 
that they were once a people of some standing : hence probably the 
allusion here. Compare with this the legend at p. 66, Vol. I. 


965 Piiraii bagli te tur pia^ mata pita nflii sis niw§,e : 
" Sukli wasse eh uagari, sukh base Sansar I" 
PAran Tille a gia, aii Gorakh de pas 5 
Charne laga Gorakh N3,th de ; baifcha sam^dh lagae. 

Eh kishia Puran Bhagat da kita Qadaryar. 
970 Kai parhde baitaiij kai gaven dandban sarangian nal. 

965 Piiran left the garden and bowed his head to his father 
and mother {and said) : 
" Happy be this city : happy be the World !" 
Puran went to Tilla to Gorakh, 
And sat at Gorakh's feet and did penance. 

This is the lay of Puran Bhagat as made by Qadaryar. 
970 Some sing it in versej some sing it to drums and fiddles. 

* The author. 

No. XXXV. 


£The Adventures of Mir Chdkur form the subject of a great number of ballads 
and tales among the Rind Baloches of the Derfi Gh^zi Khfin District, the 
adjoining hills, and Kachi in Baloohistdn. Two ballads on the subject 
haye already been published with translations in Mr. Dames's Slcetch of the 
Northern BalocM Language, (Extra No. Journal As. Soc. Bengal, 1881, 
pp. 137 and 148). The present prose narrative is from the recital of 
GhuUm Muhammad B&iaohdni Mazfiri of Eojhi^n, and the ballads inter- 
spersed have been obtained partly from him, and partly from others]. 

[There can be no doubt that the legend of Mir ChSkur is a, genuine tradition 
unaifeoted by any literary influence, and handed down by word of mouth 
among a people entirely ignorant of reading and writing, for nearly four 
hundred years, Mir Chakur himself is in all likelihood a real personage, 
and should probably be identified with tho " Meer Jakur Zund," of Briggs's 
Farishta, (IV". 396) who obtained ajdgir at Uchh in the time of MahmAd 
Shah Langah of MultSn, (1502-1524 A.D.). In Persian characters the 
■words Mir Chakur Rind might also, if the diacritical points were not 
clear, be read Mir J-Skar Zand. The only copy of Parishta's text (litho- 
graphed at Nawal Kishor's Press, Lncknow, p. 329) svailable for these 
notes gives an entirely different name, viz., Mir 'Xm&d Karwizt. The place 
he came from (called by Briggs Solypoor) is in this text of Farishta Sivlt, 
and is probably intended for Sivi (Sibt)]. 

[JSm Ninda is also an historical personage. He was king of Siudh from A.D. 
1185 to 1492, and the fort of Sivlt (Sibi) was taken from him by the 
troops of Shah Beg Arghun (Briggs, IV., 427, FarisUa's Text, p. 320). 
Shah Beg represented his father ZA'-n-niln Beg, Governor of Qandah:'r, 
who established independence at about that time (see Erskine's Lii'es of and Hum'iijun, I., pp. 347-353). Zfi'-n-niin Beg is probably the 
vol.. n, — 58 


Zunft of the present narrative, and his mother, M£! Begam, may he the 
Mih Begam, who was married to ShSh Beg after her first husband's 


[Another historical character mentioned in the legend is Sohrab KhJii DodSi, 
•who is represented by Farishta, as having come from Eech-Makran with his 
sons Ism^'ll Khan and Fatteh Khan, and having obtained from Shah Hussain 
Langdh the country between Kot Karor and Dhankot (FarisMa's Text, 
p. 326, 1. 26. et infra). Briggs transliterates Duvally for Dodai (Vol. IV., 
388) . There was evidently a rivalry between Sohrab Kha.n DodM and 
MirOhdkur (Farishta, p. 329; Briggs, IV., 396.) Farishta calls Sohrtb 
KhSn in one place a EoheM or mountaineer, and in another a Balcch. 
The legend represents the DodMs to be descendants of one DodS., a Somrd, 
who was adopted by the Baloch fraternity after marrying the daughter 
of S&hle, a, Bind. The sons of Malik Sohrab, Ism&'il Khaii and Fatteh 
Khfih are the reputed founders of the towns of l)erA Ism^'il Kh^n and 
Perfi Fatteh Kh^n, notwithstanding the fact that the rulers of DerS 
Isma'il KhSn were Hot Baloches and not Dod^ls. Dera GhJzi Khan was held 
by the Miir&nis, a branch of the Dodais, till comparatively modern times]. 

[The above identifications fix M!p Chakur's date, as the beginning of the 
16th century A.D., with sufficient accuracy. It seems probable that the 
Baloches joined the banner of the Turks or Mughals, and were with them 
when Jdm NiudA was expelled from Sibi. Thence they gradually spread 
over the Southern Panjab, and Northern Sindh, sometimes assisting the 
Mughals, and sometimes fighting against them. Mir Chikur would seem 
himself to have obtained a j&gir in Uchh on the Satlnj, shortly before 
Bihar's invasion. The legend represents him as accompanying H«m4y fin to 
Dehli, and afterwards returning to Satgarha, in the Montgomery District. 
His tomb is still shown in the neighbourhood, and is marked in the map 
of the Mult&n Division (Survey, 1854-56), as lying between the high 
road from LShor to MultSn and the bank of the Kavi opposite Sayyidw^ld, 
under the name of ' Tukeea Nuwab Chakur ke' (Takia Nawdb 
Chikur ka).] 

[The characters in this legend are household names among Baloches. Next in 
celebrity to Mir Chakur comes Nodhbandagh, who holds among the 
Baloches a similar position to that held by Hatim T^i among the Arabs as 
the conventional hero of generosity. Poems on the exploits of these heroes 
are frequently recited, and they are used in modern ballads as models for 



An wakhta Id Balochan Kachi gipta azh kull aulad Mir 
Jalalanegha Eind Lashari masthar athant. Lashtiria do brath 
Nodhbandagh o Bakar mazain athant. Nodhbandagh bachh 
Gwaharam nam bitha, Bakar bachh Ramen nam bitha. Rinda 
Mir Ishak sardar ath. Eshi do bachh Mir Hasan Mir Shaihak 
bithaghant. Mir Hasan phanch bachh bithaghant, pheshi 
Rehan, guda Jiand^ Muhammad, Brahim, Mir Han. Mir Shai- 
hak bachh Mir Chakur ath, ki kull Rindani Sardar bitha. 

Baloch Kech-Makuran theghi laditho shuthaghant, akhta 
man Hurasana. Kilata, Mustunga, Shala, hawen deh gipta-ish. 
Ta sale hamodha khutha-ish, guda chari shastathaghant-ish 
Kachi gindagha, ki 'hamedha gwahar khafi, zawistan^ na 


At the time that the Baloches took possession of Kachi the 
Rinds and Lasharis were the greatest of all the descendants 
of Mir Jalal Khan.* The chief of the Lasharis were the two 
brothers, Nodhbandagh and Bakar. Nodhbandagh had a son 
named Gwaharam, and Bakar had a son named Ramen. 
Among the Rinds Mir Ishak was the chief. He begot two 
sons, Mir Hasan and Mir Shaihak. Mir Hasan begot five sons, 
first Rehan, then Jiand, Muhammad, Brahim, and Mir Han. 
Mir Shaihak's son was Mir Chakur, who became Chief oyer all 
the Rinds. 

All the Baloches arose and marched from Kech-Makran, and 
moved into Khurasan. They took possession of Kilat, Mustang, 
Shal (Quetta) , and all that land. There they passed one year, 
and then they sent spies to see the land of Kachi, for, said they, 

* An ancestral leader of the Baloches. 



gwiizaimni.' Gliariyaii akhtaghant, Seyij Dhadar, Gandava, 
Milah, Jhal e dighar cha. itho akhto hal dathaish. Rind Lasliari 
guda ladilho hawan deli gipfca-ish. Rind sara Mir Ohakur ath, 
LasMrla Gwaharam. Lasliari er-khapta Milaha, Rind ma Bolana 
Rinda akhta Sohran, Sevi, Dhadar. Sevia Jam Nind& hakim 
auh. Mir Chakar ki akhta Jam Ninda salama, ^khto khuthai, 
gada Ohakur zora go anhiya phajya takhfc ohakhS. nishta. 

Guda phola khutha Mir Chakura^ ki ' Haweii thai dighar 
paidawari chi en.' Jam Ninda dasitha ki paidawari ikhtar en. 
Giida thi roshea Jam" Ninda salama ki akhtai, Jam Ninda 
]>hadatho shutha. Gnda Rind Lashari aii deh wathi khutha, sai 
eal hamodha nishtaghant. Rinda gipfca Sevi, Dhadar, Shoran ; 
Lasharia gipta Milah, Jhal, Gandava. Zamistana Kachia bitha- 
ghant,, Ahara shuthaghant Hurasana. 

' The oold is great here, we cannot pass the winter here/ The 
spies came and spied out Sevi (Sibi), Dhadar, Gandava, the 
Mullah Pass, Jhal, and all that land, and then returned and 
made their report. Then the Rinds and Lasharis marched and 
took possession of that land, Mir Ohakur being at the head of 
the Rinds, and Gwaharam of the Lasharis. The Lasharis came 
down by the Mullah Pass, the- Rinds by the Bolan. The 
Rinds arrived at Sohran, Sevi, and Dhadar. Jam Ninda was 
the ruler over Sevi. When Mir Ohakur came to do obeisance 
to Jam Ninda, having come in he made his salutation, and then 
seated himself by force beside Jam Ninda on the throne. 

Then Mir Ohakur asked of him, ' What is the income of this 
thy land ?' Jam Ninda explained to him that the income was 
such and such an amount, The next day when he came again 
to do obeisance Jam Ninda fled away. Then the Rinds and 
Lasharis made that country their own, and abode there for 
three years. The Rinds took Sevi, Dhadar, and Shoran, and 
the Lasharis took the Mullah Pass, Jhal, and Gandava. They 
passed the winter in Kachi, and in the summer they went 
up to Khurasan. 


Roshea Ramen Lashtiriakhta Mir Chakur shaLra, Rehana 
gwai' er-khapta-i. Rumen o Rehan pha-wathan adathagliant 
madhioani sara; Rehana gwasMa, ki 'Main miiclhin shfigliar 
en' ; Ramena gwaslita, ' Main niudhin shaghar en.' Guda 
shart jatha-ish. Go philan mochia gurand^e ath, ranga boi-en, 
sakia landaven. Gvvashta-ish, ' Madhinan thashun ; hawan 
madhin ki guzi guranda barth, zaran phadhi pkur khanfcli.' 
Guda shafa Ramen madhin Rinda oohan bokhto phirentlia : 
shafa madhinar gwahar bitha. Banghava sanj khuthaghant- 
ishj galagh thakhta-ish : guda Ramen madhin gwastha. 
Rinda gawahi dathaj ki Rehan madhin gwastha^ drogh bastha- 
ish. Ramena zahr gipta, guda shodha chaiif ho shutha. 

An wakhta G-ohar jatanij Lasharia azh Milaba khashtagheth. 
Gohar go wathi baga akhto baut bitha go Mir Ghakura. Mir 
Chakura anliijur ma Kachavak nyastha. 

Ramen galagh-thashi phadha shodha charitho, thi Lashart 

One day Ramen Lashai-i came to Mir Chakur's town, and 
alighted at the abode of Rehan. Ramen and Rehan disputed re- 
garding their mares; Rehan saying, 'My mare is the swiftest/ 
and Ramen, ' Mine is the swiftest.' Upon this they made a 
bet. A certain tanner had a ram, red in colour and very fat. 
They said, ' We will race our mares ; the mare that comes in 
first shall win the ram, and the hindmost shall pay its price.'' 
But at night the Rinds untied and threw off the horsecloth 
from Rameu's mare, so that the mare felt the cold in the night. 
In the morning they saddled and raced their mares, and 
Ramen's mare came in first. The Rinds bore witness that 
Rehan's mare had won, but they lied. Then Ramen was very 
angry, and mounted and departed thence. 

At that time a woman named Gohar, a camel-owner, had 
been turned out by the Lasharis from the Mullah Pass. Sh© 
came with her herds of camels as a refugee to Mir Chakur. 
Mir Chakur settled her in Kacharak. 

Ramen after the horse-racing rode off and assembled other 


much khutho, Gohar hir gudathaghanti. Mir Chakur o Gwa- 
haram bar do pia Gohari'ashiq alhantj geshtar Ch&kiir neghi 
zor ath-i. Guda hiran guditho pliadha ya roshea Ohakur akhto 
er-khapta Gohar merh^. BegahS; dachi ki akhtaghantj gar- 
raghathant; guda Chakura azh Gohara phol khutha, "^ Dachi 
phache garraghant V Gohara wath hal na datha-ish. Jatea 
gwashta^ ki ' E^men Lasharia phairi rosha hir gudatbaghant.' 
Guda Chakurar zahr maa-akhta ; shutha wathi handa ; har-gurea 
avzar shastathaghant-]. Rind kuU n:uch khuthaghant-i, ki 
' Miiun go Lasharia.^ Lasharia dahi shutha ki Rind much 
bithaghant. Laditha Lasharia, shutha go Omar Nuhania.' 
Gwaharama gwashta, ki ' Rind go mk mirith ; man thai bautari, 
tho man] phushta khan' : ki Nuhani Rind ath. Omara gwa- 
shta, ki ' Chakur saken marden, maiii daraghe nen ; sathe 
khanani ; kaizan haira khanth.' Omara Kahiri shastathaghant- 

Lasharis, and they killed some of Gohar's young camels. Mir 
Chakur and Gwaharam both loved Gohar, but her affection for 
Chakur was strongest. One day after the slaughter of the 
young camels Chakur came and alighted at Gohar's encamp- 
ment. In the evening when the female camels came in they 
were lowing ; then Chakur asked of Gohar, ' Why are your 
female camels lowing ?' Gohar herself would not tell him the 
reason. But a camel-herd said, ' The day before yesterday 
Ramen Lashki slaughtered their young ones.' Then rage 
took possession of Chakur; he returned to his home and sent 
out riders in every direction. He assembled the whole of the 
Rinds, saying, 'Let us fight with the Lasharis.' The alarm 
went out among the Lasharis that the Rinds were assembling. 
Then the Lasharis marched away to Omar Nuhani. Gwaharam 
said, ' The Rinds will attack us ; we ai'e thy refugees ; do 
thou extend thy protectiou unto us,' for the Nuhanis were 
Rinds. Omar said, ' Chakur is a mighty man, and not to be 
held back by me, I will send him a deputation, perchance he 
may make peace.' Omar sent the Kahiris to him, saying. 


ij ki " Ch§,kur§,r gwash, * Ma miref h go ma ; mk di Baloch fin, 
tho di Baloch e ; miragh jawain nen.' " Chakura gwashta, 
' Man nelan-i ; miran,' Hawen jawab datha-i sathar. Guda 
Omara gwashta^ ' Ni mar bi ; miiiin-l.' Anmar Nali Khaur- 
dafa basthaghant-ish, saken jange bitha odha ; bhorentha-i 
Rind. Rind pLrushfca, havd-sadh mar khushta ; Mir Han di 
kbushta : Mir Ch&,kur baravaren mardath. Dombea hal artha 
logha, ki ' Rinda pbadatha/ Shaibaka phol kbutha, ki ' Mir 
khushta ki dar-shutha ? ' Domba gwashta, ki ' Mir dar-shutha ; 
Mir Han khushta.' Shaihaka gwashta, " ' Mir' man Mir Hanar 

Chakur pha shikara rapta, 

BagEien tharae wartha-i. 

Lahze pha sawada nishte : 

Diohi alchtaghan' danzana, 
6 Shir pha maighan shanzana. 

" Say to Mir Chakur, ' Do not fight with us ; we are Baloches, 
and thou also art a Baloch ; it is not good that we should 
fight.' " But Chakur said, ' I will not allow it ; I will fight.' 
And he gave this answer to the envoy. Then Omar said, 
'Now be men; let us fight with him.' They entrenched them- 
selves at the mouth of the Nali Torrent, and there was a great 
fight there; they defeated the Riads. The Rinds gave way, 
and seven hundred of them were killed, Mir Han among 
them, who was a man equal to Mir Chakur himself. A Dom 
(minstrel) brought home the news that the Rinds had fled. 
Shaihak* asked, " Is the Mir killed or has he escaped ?" The 
Dom said, " The Mir has escaped, but Mir Han is killed." Then 
Shaihak said, "When I said ' the Mir' I spoke of Mir Han." 

Chakur went forth to hunt, and he 

Ate at the return of the camels. 

For a little while he sat down to look round : 

The female camels came, stirring up the dust, 
5 The milk dripping from their udders. 

* Father of Mir Chakur, and uncle of Mir Han. 


Grwaslita Chakura MIrenS,j 

Wa'pha GoharS, hirena : 

"Thai dachi,pliaolie kare danzant ? 

Shir pha maigharl shanzant V 
10 G-washta Gohara durrena, 

Wa'pha Chikura KhanenS, : 

" Main hiran warthaghant zahreri sol ; 

Main hiran wad^i-miren go khapten." 

Guda bag-jat Melaven gal-akhfce : 
15 " Phairi ^khtaghant Lashari ; 

Shikko sair-l bor th^shi ; 

Hir azh. main khushtaghant jukhtia j 

Bhingo garthaghant mastia." 

Ohakur man dila gran bitha. 
20 Rinde hapt hazar lotae : 

" Ma chyar saclh ya-tharen Warna bun ; 

Then spake Chakur the Mir^ 

Himself to Gohar the fair : 

"Why do thy female camels stir up the dust ? 

Why does the milk drip from their udders ?" 
10 Then spake Gohar the beautiful. 

Herself to Chakur the Kh^h : 

"My young camels ate poisonous shrubs;* 

My young camels fell down through self-slaughter." 

Then spake out the camel-herd Melo : 
lo "The day before yesterday the Lasharis came ; 

They raced their chestnut (mares) with great delight; 

They slaughtered a pair of our young camels 

Hence they returned in their madness." 

Chakur became heavy at heart. 
20 He called together seven thousand Rinds (and said) : 

" Let us form a band of four hundred youths, equal one 
to the other. 

* Sol, i.e., iho proso2}is spicigera or jand. 

tan AD\^fiNTORES OP MiB OHAKUR. 465 

jOaue dar-shafAii syarali 5 

Barivagh Khan phadlja dragaila." 

Wage giptaghant sardare : 
25 "Chakur khenagMn khame khani 

N uhaui hazar mardan bi 5 

Lalo khushtaghan' LasMrf !'* 

Guda gwashta sar-bat^ki mardcin, 

JS-ro, jaren Reh^n^ : 
30 " Banvagk goadal4n sahmenthe : • 

Hiadian rila ; thai's ser-dathe : 

Rekh zahranen whardan !'* 

Guda Domb Iangav6.n shakarom : 

" Barivagh Khaa th^ra dir nyadhiin J 
35 Makh.-on zahm-janea Lash&ri : 

Af'o banai manab-un. 

Hoshagh pbinj khanAn aptiy^, 

Nind o gind khai sitlj bi ? 

Let us issue forth cunningly from the low hills ; 

Hastening after Barivagh KhSn." 

They caught hold of the chief's bridle (and said) : 
25 " ChSikur, abate your rage a little, 

The Nuh&nis are a thousand men. 

They have slain the Lash^ris' brethren !" 

Then spake out the headstrong men, 

J&ro and fiery Rehdn : 
30 " You are afraid of Barivagh's arrows. 

Fear not the weapons, you shall have your fill of them 

Sand is a bitter food !" 

Then said the Dom herald : 

" We will settle Barivagh Kh^n far from you. 
35 We are sword-wielding LashS,ris, 

We are posted in the water-embankments. 

If we thrash out the ears between us, 

Stay and see whose will be the advantage : 
VOL. II- — 59 

466 tBGENDS aw THii J'AX^AS. 

Mulan pha khai derail ? 
40 Sitba pha khaia gem khai ?" 

Go bawen gwashtanan taiukheglia } 

Wag isbtaghaa'' Sardare. 

Ch&i khashtaghan' chapani j 

Bol basthagbamt pahrani. 
4& Chart akbtaghast golani j 

Sadb logb jidaraiya ditben^ 

OdM ma Nali gutS, 

Sbabr charitha GajSne. 

Bag jukthiyen Gwabarame. 
50 B§,ngbava kbuthen phasane J 

Pha Gajan kiFat dema. 

Bag gudithen Gwabarame > 

Dasta buritba Safane : 

Mat&ik Gobara biradi, 
S5 Haweii zali sburaat o sbirrSai, 

Mel kflcb kbutha Lasbara, 

Wbose leaders will be victorious ? 
40 And to wbom will tbe profit belong ?" 

Witb tbe utterance of these words. 

They let go the Chief's bridle. 

And spies they sent forth to spy ; 

And they fixed a word for the waitcb. 
45 The spies came spying out the country ; 

They saw a hundred separate dwelling places. 

There in the Nali defile, 

They spied out tbe town of GSjan. 

A herd of Gwabaram's camels was sleeping there. 
50 In tbe morning they made an attack 

On the face o£ the fort of Gaj^n. 

They slaughtered the herd of Gwaharam's camels ; 

And cut ofi tbe band of Safan (tbe herd), 

In exchange for Gohar's young camels, 
65 On account of this woman^s disgrace and quarrel. 

The assembly of the Lasharis marched away. 


Rosli othane bnrz bithe, 

Lashari khura gon-datbe, 

Riada laslikara bliaj bithe ; 
60 Mir Haa ma-pfaira phirenthe ; 

Go havd sadh ya-fcharen warna. 

Guda Chakur ghatnzamiS, garfcha, 

Pha Mir Han ghama lalimenan, 

Pha humbo chotaveii Mirenaii: 
65 Lalin khaur gawaran gipte. 

Gada Chakar dahiri bitho shutha Tiirkari swar : Turkaui 
sardtir Zaau nam ath. Banghava Lashlrl shutha go Turkanj 
labaintha-ish, ki ' CliakarS, khush.' Ghakura Turkan gwan'- 
jatha banghava. Phalli name motabaren Amir ath Turkegha. 
Phalliya Chakurar hal datha, ki ' Lashari akhta, labaintha-ish 
Turk.' Guda Chakara Tui'kan gwan'-jatha; Turkan gwashta 
Chakurar ; 

By the time the sun was well risen they were high up 

the hill side. 
They followed on the Lasharis' track and overtook them. 
The army of the Rinds was put to flight ; 
60 Mir Han was left dead on the spot, 

With seven hundred youths each equal to the other. 
Then Ch4kur returned in sorrow, 
Weeping for the loss of Mir Han, 
For the beautiful hair of Mir : 
65 Pasting he took his way to the Lahri Pass. 
After this Ohakur went as a suppliant to the Turks,* whose 
leader's name was Zunu. In the morning the Lasharis came to 
the Turks, and bribed them, saying, ' Slay Chakur.' In the 
morning the Turks sent for Chakur. There was a trustworthy 
Amir among the Turks, whose name was Phalli. Phalli told 
Ohakur that the Lasharis had come and bribed the Turks. 
Then the Turk sent for Chakur and said to him : 

* i.e., the Mughals. 


" Mard evakha ki bi, 

Hathyar ki ma bant-], 

Anhiyar duzhman valainant, 

Guda anhi tbufakb chaclion bant ?" 
Chakura jawab datha, ki 

" Dast dil -wathi ambrah bant j 

Anbiya tbufakh hechi nen." 
GudEi bathyar giptaghant-isb Chakura, mokal datha-i, ki 
'Tho baro wathibanda.' Hatbi khAni gudS. Chakur sara ishto 
datha-ish, 'Bilg,ni Chakur kbusbith.' Gudabathi akbto ChS- 
kura nazi bitha. 

Ksbike khaptagheth bazar^ : 

Tanga gipta-i Chakura. 

Guda jatha-i h&,tbiyara. 

Bing ki cbamburtha hatbiyar. 

Hatbi pbadatho shutha. 
Chakur dar-sbutho shodha ; Turkan gwdn'-jatha-i, phS,raintho, 
mokal datha-i. 

" If a man alone be left, 

If of arms be be bereft, 

When bis bitter foes surround him, 

Say what help will then be found him ? " 
Chakur answered thus : 

" Hand and heart will help themselves ; 

What need then of other help ? " 
Then they took bis weapons from Chakur and let him go 
saying, ' Go to your home.' Then they let loose a furious ele- 
phant on Chakur saying, 'Let Chakur kill it.' Then the 
elephant came towards Chakur. 

There lay a dog in the bazar, 

Chakur seized it by the leg, 

And threw it at the elephant. 

When the dog struck the elephant, 

The elephant turned and fled. 
So Chakur escaped thence; and the Turks sent for bim, 
rewarded bim and let him go. 


Tlii-b.we Lasliari Turkad go akhtaghant, zir baz datha-ish. 
Guda Phalliya Cliakurar gwashta, ki ' Aghadi Lasharia Turk 
labainllv).' Turk gwao'-jajhaghant Cliakurar dohmi rosha, ki 
' Tho saken mard e man Balochan ; edha mazare asteri ; go 
mazara mir.' MazS,r isbto datha ; sidhS, bithai Chakur sara. 
Jatha Chakura mazar go zahma. Aghadi Turkari pharainiha 

Sohmi rosha Lashari akhta; labaintlia-ish Turkaii ; Phalliya 
di hal datha Chakurar. Agha Chakur gwan'-janaintha Turka 
sohmi dhaka. Turkan khuh phattainlhaghant ; khtiha sara 
kakh phirenihaghant. Naryan khuni arlha-ish ; Chakurar 
gwashta-ish, ki 'Hawen naryana, char drikain.' Havd baravan 
Chakui-a nary^a drikainiha thakhta, ma khuha na khapta-i, 
darshutha-i. Aghadi Turkan Chakur pharaintha. 

Guda Zunu mathar Maia Begum§.r hal sar-bitha. Gwashta-i, 
ki ' Chakur zat Baloch Sardarerij dukh§.n ma dai, Zuuiiar 

Another time the Lasharis came to the Turks and gave 
them a large sum of money. Then Phalli told Chakur, ' Again 
the Lasharis have bribed the Turks.' The next day the Turks 
sent for Chakur, saying, ' Thou art the mightiest man among 
theBaloches; here is a tiger; fight with it.' They let loose 
the tiger and it came straight at Chakur. Chakur killed the 
tiger with a blow of his sword. Again the Turks rewarded 

A third time the Lasharis came and bribed the Turks 
and Phalli informed Chakur thereof. Again a third time 
the Turks sent for Chakur. The Turks had a well dug, 
and over the mouth of the well they strewed reeds. Then 
they brought forth a savage stallion and said to Chakur, 
' Mount this horse, and leap him over this place.' Seven times 
did Chakur leap and gallop the stallion, but he did not fall into 
the pit, and escaped alive. Again the Turks rewarded Chakur. 

Afterwards tidings of these things were brought to Mai 
Begam, Zunu's mother. Then said she to the Turks, ' Chakur 
is the true Lord of the Baloches, do not afflict him more, but 


mokal dai ki urd bS,itli CMkur saren-bandi klianfch.' Zunua 
wathi fauj burih^., go Lash§,n3. miratha. LasLariS, phadatha. 
Chakur anliid randa shutha, Ratnen khuslita-i. Phanch-sadh 
mar Lashari go Ramena khusbta. 

Lasbari guda daraintho shutha Gujarata. Jang Gujarafa 
haweiir'ga bitha : ki Bangui name Lasbari ath. Warnae 
Gujarategba kawaudi baragbeth, logha zurtbi Etragbeth. 
Bangula gwasbta bawaii mardar4 ki, ' Kdban biyar mani 
madhin§,r dai.' Anmaia gwasbta, ' Kaban niyen, kawandant; 
tbara na dean-isli.' Guda jatha Bangula jababa tbire, aiimar 
murtbo kbapta. Aribi pbith brath kull 'alam dabin sbutbagbant 
go badsbaba, ki ' Haweiir'ga kaum akbta Baloch, ki mardum 
di kbusbagbant ; kawandan di cbarainagbant ; deba pbulla- 
gbaut.' Badsbaba pbaujar bukm datha, ki ' Mireth go Balocha.' 
Guda Bakara, (Ramen pbitb ki astath) Lasbari much kbutha ; 

rather give Zunu leave that be lead forth bis army to Cbakur's 
assistance.' On this Zunu led forth his army and fought with 
the Lasbaris. The Lasbaris took to flight. Chakur followed 
on their tracks, and he slew R4men. With Ramen five hundred 
Lasbaris were killed. 

On this the Lasbaris set forth for Gujrat. And their 
war in Gujrat was on this wise : there was a certain Lashari 
named Bangui. A youth of Gujrat was taking away bis sugar, 
cane, carrying and bringing it to bis house. Bangui said to 
him, ' Bring those reeds and give them to my mare.' He 
replied, ' They are not reeds, they are sugarcane ; I will not 
give them to you.' On this Bangui took an arrow from bis 
quiver, and shot him, and be fell dead. His father and brother 
and a multitude of men went and complained to the king, 
saying, ' A tribe called Baloob has come here, and they are 
such manner of men that they slay men, and graze their 
horses on sugarcane, and spoil the country.' Hereupon the 
king gave orders to his army to fight with the Baloches. 
Then Bakar, Ramen's father, gathered the Lasbaris together. 

tHE adVentueks of uIr chakue. 471 

Jang datha-ish j btldshah phauj bboraintha-ish. Guda gwan'- 
janaintha badshahS. Bakarar, pharainlha-i. Phanjah naryan 
basbkatha-i ; pbanj&h khawS.h ^bresbami di datba-i ; phanjah 
tbargavenkatard§,tha-a. Gwashta--}, 'BtharabashkaijGandavagh 
Mitbav deb di thai jagir en, ti tho sakeii mard e.' Guda Lasbari 
akbto nisbta Gandavagha, Mithava, JbalS. Dairi Lasbari 
bamodha nisbta ; Magbassi tbi baz kaum ^nbi sbakb ant. 

Eind nisbta Sevi Dbadar^. Guda Zunu band kbutha go 
Lasbaria. Ya roshea Zuniiar Cbakur^ gwashta^ ki ' Cbati man 
thara dean, band bozb.' Lak rfipia datha-i. Band bokbta-i 

Wakbta ki Cbakura Lasbari band azb MugbaJ^ii bokbta^ 
shafa janan cbakha pabra datha-isb. Guda yasbafa kbase go 
maian gandagh kbutha. Bangbava mai&n gwashta, ki ' Haweii 
iiiard Balocb nayant, Legbar ant.' Shan wakbt anhi nam 
Leghari bitha, ki kaum Leghari ch'eshiya bitha, Dobmi shafa 

and gave them battle ; and they defeated the king's army. 
Then the king sent for Bakar and rewarded him. He made 
him a gift of fifty horses, fifty silken scarves and fifty golden 
daggers. He said to him, ' These I give to you, and the land 
of Gand&ya and Mitbav shall be your jagir, for you are a 
mighty man.' Then came the Lasbaris back and settled in 
Gandava, Mitbav and Jbal. Till the present day the Lasharis 
have dwelt there, and the Maghassis and many other tribes 
are branches of them. 

But the Binds dwelt in Sevi and Dbadar. And Zunu took 
women as hostages from the Lasbai'is. One day Chakur said to 
TimtA, ' I will pay the ransom, let the hostages go.' And be paid 
him a lakh of rupees. Then ZunA released the Lasbari women. 

When Chakur released the Lasbari women who were hostages 
from the Mugbals, at night he set a guard over the women- 
One night some one of the guard acted evilly towards the 
women. In the morning the women said, ' This man is not a 
Balocb, he is a Legbar (foul).' Prom that time he was known 
as Leghari, and the Leghari tribe is descended from him. The 


pahra bitha Drishake. Shafa haura gwartha. Guda liaw4fl 
t)rish.ak tambil zurtho oshtatijaghant, khafagha nishta-ish 
maian chakhel. Banghav^ maian (^hakura phol khut^ia^ ' Doshi 
chacho en pahra bitlja shaw^ chakh^ V Gwashta-ish, 'Doslii 
Thangaven Rind athant.' 'Shan rosha Drishak, ' Thangaverl 
Driahak' khananti. 

G-uda aghadi Chakurfi, mii-atha go ZlunuS,. Zunu wat]^ 
ChakurS. khushta, urd bhoraint^ia-i. 

WakhtS. ki Rind Lash§.ri jang phawathan khanaghai^ant, 
foshea Chakar akhto khapta Gohar halka ya-av^ariya. Gud& 
Gwaharam sadh avzarEtni go ftkhtS,. Gohara gwashta Mirar, 
'Maroshi Gwaharam go tho mirith ; tho char baro.' Chdkur 
charitha, guda ghoro rikhta pha dima Gwahar&megha. Sar& 
ki bit^ia gon-khaptaghanti. Rosh er^khapto shut^ia. GuAh 
Dilmalikh RindS. gwar Skhto Gwaharam mihman bit^ia. Dil- 
malikh sakya bhagyen marde at^. Sad^i gurand khushta-i 
mehmani khutlja-i. Sadh gwalagh dan 4rtho phirent^ia-i. 

next night Drishak Was on guard. In the night rain fell. 
Then that Drishak stood holding Up the tent and did not let it 
fall on the women. In the morning Ch&kur asked of the 
women, ' Last night what sort of guard was there over you ?* 
They said, ' Last night there was a Golden Rind,' Since that 
day they call the Drlshaks ' Golden Drlshaks.' 

After this again there was war between Ch&kur and Zunft. 
Zunu himself was slain by ChElkur, and his army defeated. 

While the Rinds were at war with the LasMris, one day 
Chakur happened to come to Gohar's village^ riding alone. 
Then came Gwaharam with a hundred horsemen. Gohar said 
to the Mir, ' GwahariLm will fight with you to-day ; ride away.' 
Then Chakur rode off and the band of Gwaharam's horsemen 
pursued him. He was ahead but they came up to him. Just 
then the sua set. Then Gwaharam went and became a guest 
with Dilmalikh Rind. Dilmalikh was a very wealthy man. He 
slew a hundred sheep and entertained them. He brought a 
hundred sacks of corn and threw them down there. Then when 


Gada goZlid ki grastlia-i, sadh thali \kia hav?an sadhen guran- 
daai datnbagh yakhe yakhe man-khutha'!. Sadh churi sweth- 
ganen har yakhe dumbagh chakha tumbitho ishta-i. Guda 
Gwahararaa gwashta, ' Grind, Lashariari, Rindani kirrari.' 
Lasharian jawab tharentha, ki ' sadhen gwalaghaii di ma phujAn, 
sadh gurand di ma khushun, ya handa sadh swe'-ganeii chAriazh 
ma paida na bi.' Guda Dilmalikh akhta pha Gwaharsim ninda- 
gha. Gwaharama gwashta, ki ' Dilmahkh, tho sadh chur} 
ashkoh artha V Gwashta-i, ' Lohare main biradhar en. Shazh 
maha manan phanjah chftri kharith dath, man lerave anhiyar 
bandan dean. Hawaii phanjah Rindaci bahr-khanaii dean. Oli 
shazhmahi er-khuthaghiyath, bahr na khuthaghafi, dohmi 
phanjah di ^khta, gud^ sadh phawanka bithaghant.-' 

Guda Dilmahkh Einda zurtha shart, mal thegha barainthi; 
guda bitha, horghen. Roshe akhta Rinde halka mihman bitha. 
Halk-wazha edha niyath ; logh-banukha thaghard datha. 

he had boiled the meat, he served up the tails of the hundred sheep 
on a hundred dishes one by one. And he brought a hundred 
white-handled knives and left one sticking in each sheep's tail. 
Then said Gwaharam, ' Behold, Lasharis, the dwellings of 
the Rinds.' The Lasharis answered and said, ' We can pro- 
duce a hundred sacks of corn, and we can kill a hundred 
sheep, but we cannot show in one place a hundred white- 
handled knives.' Afterwards Dilmalikh came to visit Gwaha- 
ram. Gwaharam said, ' Dilmalikh, whence did you get those 
hundred knives ?' He answered, ' I have a sworn-brother 
who is a blacksmith. Every six months he brings me fifty 
knives, and I give him a camel in exchange. The fifty knives 
I distribute among the Rinds. The last six months' knives 
were still lying by me, I had not distributed them when the 
next fifty came in, thus I had a hundred altogether.' 

After this Dilmalikh Rind gambled, and lost all his wealth, 

and became empty. One day he came and put up at the 

village of a certain Rind. The master of the village was away, 

and the good wife gave him a mat to sleep on. The owner's 

VOL. II. — 60 


Guda mS.dhin talk-w§,zhae basthageth. Maia Dilmalikhar 
gwashta^ ki ' Dasa baPj m^hin sanga rem bur biyar, ki shudh! 
en madhin.' Rem ki buritho ^rtha-i dast bithaghant-i Hon ; 
rem di hon bitha. B^nghava Dilmalikh shutha. Mai gindi 
ki rem kbapta. Madhina na w§.rtha, ki rema hon man-akhta- 
ghant. Halk-wazha ki akhta maia hal datha-i ki rem hon 
bitha. Halk-wazha gwashta, ki ' E mar Dilmahkh ea ki doshl 
mihm§.n bitho rem buritha ! ' 

GudS, Dilmalikh hawen sha'ar jatba. 

Sharfcan maliikheri Dilmalikh 

Azh khenagh o kivaran burtha 

Brathi payafen meravan, 

Dimari Rindi deravari. 
5 Rinde jane ' Nakho' khanant. 

Dasan ma dastan deant, 

Rema malukhen Dilmalikh 

mare was tied up there. The good wife said to Dilmalikh, 
' The mare is hungry, take this sickle and cut some grass and 
bring it for her.' When he had cut and fetched the grass 
his hands were bleeding, and the blood came off upon the 
grass. Next morning Dilmalikh departed. The good wife 
saw the grass lying there. The mare would not eat it, for 
there was blood on the grass. When the master came home 
the good wife told him how there was blood on the grass. 
Then he said, ' It was Dilmalikh who was last night the guest 
and cut the grass !' 

Then Dilmalikh made this song : 
By gambling famous Dilmalikh 
Through malice and spite has been driven 
From the encampments of his noble brethren. 
From the assemblies and abodes of the Rinds. 
5 The Rind women call him ' Uncle.' 
They put sickles into his hands, 
And famous Dilmalikh goes forth 


Buri pha reshen daddavan. 

Ni bilaii mani phadh-mozhaghi, 
1 Thasen rikef o doravi ; 

Ma phisheii sawas^n zom girant. 

Manan kadro kumethani nayath ; 

Ma datMn pha sunyeii phesliaglian. 

Bhedi rangoi bayau ! 
Guda Grwahardma gwashta Dilmalikhara, ' Biya, Lashari bi, 
thara zaran mal^ baz dean.' Dilmalikba phaso datha, ki 

"Einda Hudha LasMr na khant. 

Musalman Hindu na bi; 

Trag na ziri Kafirf." 
Yabare Biaivtw., Jaro, Nodhbandagh, Mir Han nishto kalam 
khutha e'r'ga, ki Haivtana gwashta, ki ' Khase dacbi go main 
baga awar bi man khasar tharana na dean-i/ Jaro-a kalam 

To cut grass for galled jades. 
Now I give up my long boots 
10 And my brazen stirrups, 

And the sandals of dwarf-palm leaves make my feet 

My understanding was not worthy of the bay (mares) ; 
I have given them in exchange for a barren amusement. 
Their story is in the coloured ankle-bones !* 
Then said Gwaharam to Dilmg.likh, ' Come now, become a 
Lashari, and I will give you much money and cattle.' Dilmalikh 
retorted thus : 

" God does not make a Rind into a Lashari. 
A Musalman cannot a Hindu become, 
Nor wear the cord of Heathendom !" 
Once upon a time Haivt§,n, Jaro, Nodhband^agh and Mir 
Han were sitting together, and each made a vow thus : (and) 
Haivtan said, * If any one's camel gets mixed up with my herd 
I will not give it back.' Jaro's vow was this, ' I will kill any 

the ankle or knuckle-bones used for gambling. 


khutha, ki ' An ki midn risha dast lai^ khushan-i ; kh ki 
Haddehar khashith, anhi dikhushan' : kiHaddeli biradar ath-i. 
Nodhbandagha kalam khutha^ ki " Zarte man dast na IJn ; 
Buw&li khal chie loti, dean-i, ' Na' na klianan." Mir-Hana 
kalam khutha, ' An ki Rinden zala man go mashka gendan, 
anhiy^r man molide bashkEin.' 

Ya roshe go Hudha bitha lerave Chakuregh Haivtan baga 
go awar bitha. HaivtanS, sogav khutha, gwashta-i, ' Tharana 
na de&n-l.' Rind much bithaghant, ki 'Mamirftn go Haivt^na; 
Chakur lero na daun-i.' Chakura gwashta, ki ' Br'gen lero 
chandi bhorainthaghan mazariin; er'gen suwalian burlhaghant. 
MS. na miriin ; bilan barth-i.' Guda thi roshe bitha Lasharia 
§,khto bag jatha Chakure. Chakur khuni bitha bag dima, 
burtho gon-datha-i. Rind o Lashari man-wathan mirathaghant ; 
phrushta Rind. Rind ki thartha, Haivt&n khuni bitha Chakura 

one who touches my beard with his hand, and whoever slays 
Haddeh him also will I slay :' for Haddeh was his sworn-brother. 
And Nodhbandagh's vow was this, " I will never touch money ; 
and if a petitioner comes and asks anything of me, I will give 
it to him, I will not say ' No.' " Mir Hau's vow was this, ' If 
I see any Rind woman carrying a water-skin I will present her 
with a slave-girl.' 

One day, as God willed, a camel of Mir Ch^knr's got 
mixed with Haivtan' s herd. Haivtan kept it and said, 
• I will not give it back.' The Rinds gathered together 
saying, ' Let us fight with Haivtan ; let us not give him 
Chakur's camel.' But Chakur said, ' Many such camels have 
been killed by tigers ; many such have been given to those 
who asked for them. Let us not fight, let him take it.' 
Again another day it happened that the Lash^ris came and 
carried away a herd of Chakur's camels. Chdkur pursued 
after the herd and overtook them. The Rinds and Lasharis 
fought together, and the Rinds were beaten. When the Rinds 
returned after Chakur, Haivtan set out in pursuit : he over- 


pTiadMj gon-datha-i : go Lasharia miralha, bhorentha-1 
LasMri, bag zttha-i, burtha-i wathi logta. Rind sambartha, 
ki 'E bag Chakureglien, ma na daAn Haivtan§,r.' Agha 
Chakura gwashta, ' E hawan bagen^ doiman baraghathaat-i. 
Ni ki Haivtana zithagliant, bilan Haivtana gwar bant. Koshe 
harbao maid kara laf4 ravant. Azh doimana main brathan 
gwar jawanthar ant.' 

J^ro hal hamesh eri, ki ChS,kur di Jaro di roshea nishtaghant 
kachebria. Chakura daiar gwashtaj ki * Jaro bachhazir biyar.' 
Daia Jaro bachh artha. Chakura gwashta daiai", ki ' Zir dai 
Jaroar kuta.' Jaroa gwashta, ' Dai ! main negha maySr-i.' 
Chakura gwashta^ ' Na, dai, bar dai.' Gruda artho datha d§,ia 
Jaroar man kuta. G-uda chhorav leva khanana dast Jaroa rishS. 
man-akhta-i. Jaroa bahzra gipta bachheghtl katar khashto, 
jatha-i bachha man sarena, khushta-i. Gwashta ' Biy&, dai, ni 
bar-ij CMkur biMh khush bi.' 

took the Lasharis, fought with them, defeated them, took away 
the herd from them and brought it back to his home. Then 
the Rinds prepared to fight, saying, ' This is Ch&kur's herd, 
let us not give it to Haivtan.' But again Chakur said, 'This 
is the same herd that my enemies were carrying off. Now 
that Haivtan has recovered it, let him keep it. Some day no 
doubt it will be of use to me. It is better that my brethren 
should have it than my enemies.' 

This is the story of Jaro, that one day Chakur and Jaro 
were sitting in the assembly. Chakur said to the nurse, 
' Bring Jaro's son here.' The nurse brought J&ro's son. 
Then Chakur said to the nurse, ' Put hitn in Jaro's lap.' 
Jaro said, ' Nurse, do not bring him near me.' But Chakur 
said, ' No, nurse, bring him.' So the nurse brought him 
and set him on Jaro's knee. Then while the boy was playing 
his hand touched Jaro's beard. Jaro seized the child's arm, 
drew his dagger and plunged it into his loins and killed him. 
Then he said, ' Come now, nurse, take him away ; let Chakur 
be happy.' 


Aghadi CMkiira gwashta Haddehar^, ki ' Tho Jaroa nsh^ 
dasta la; thara ki khusliith, guda wathar di khushith, kal&m 
drogh bith-i, rcLst bith-i.' Eoshe Jaroa Haddeh madhin thakh- 
tagliant. Haddeh madhin gwastha, gwasthiya dast laitha-ish 
Jaro rishd. Sai cliyar mah gwasthaghant ; gudS, Jaro Haddeh 
di gon-gikhta, Shaho di goc-gikhta, (ki wathi goharzakht-ath). 
Shuthaghant galagh bastho, drashke buna waptaghant. Ni ki 
Haddeh whav shutha, guda Jaroa gwashfca Sh^hoar^, ki 'Jane 
zahmS. Haddehara/ Jatha Shahoa zahm, Haddeh khushta-i. 
Jaroa gwashta, ' Ni khada phatte, phfl.r<in-i.' Guda gwashta-i, 
' Ni do mardi khade bi ki Haddeh manan dost ath/ Ni ki 
Shahoa khad phattha^ guda Jaro jatha zahm Shahoara, khushta-i. 
Hardo phurithaghanti, thartha wathi handa. Haddeh ki 
thartho niyakhta ChakurS, gwashta, ' Haddeh ki garei man 
sha'ar shaghan janan-i.' 

Chakur Shaihak gushi ; Jaro rishani giragh rosh gushi ; 
Haddeh khosh gushi : 

Again, Chakur said to Haddeh, ' Touch Jaro's beard with 
your hand. If he kills you he must kill himself also ; we will 
see whether he breaks'his vow or keeps it V One day Jaro 
and Haddeh were racing their mares. Haddeh's mare won, 
and in passing he touched Jaro's beard with his hand. Three 
or four months passed, and then Jaro took with him Haddeh 
and Shaho, (who was his own sister's son). They went out 
and tied up their horses, and lay down under a tree. As soon 
as Haddeh went to sleep Jaro said to Shaho, ' Slay Haddeh with 
your sword.' Then Shaho struck Haddeh a blow of his sword 
and killed him. Then Jaro said, 'Now dig a hole and we will 
bury him.' He also said, ' Let it be a hole large enough for 
two men, for Haddeh was my friend.' As soon as Shaho had 
dug the hole Jaro struck him with his sword and killed him. 
He buried them both and returned to his home. When 
Haddeh did not return with him Chakur said, 'I will make a 
song taunting him because Haddeh is missing.' 

Chakur son of Shaihak sings, about the day of touching 
Jkvo's beard, of the slaughter of Haddeh he sings: 


Mughal sanj khan naryanaj 

AhM sher giimbazena. 

Zea trunden Arabiy&j 

Thank naztkhen biginar ; 
5 D^n man kh§,ran hiy&le. 

Rind mani khohen kilatant, 

Khushtaghen Rindan galo nest ; 

Hardo dema JEin dari. 

Lev chitoi kharo§,n 
10 Jaro di karch katar jukhtaghiya. 

Go nyan-bandan jathiya, 

Briujanen rish giptaghiya, 

Haddeha pha zor gipta. 
Cxuda Jaro Jalamb gushi : Chakur phasave dath gushi '. 

Gozh de, o khanden Mazido, 

Mazido, bange halen ; 

Range hal o baz khiyalen. 

Mughal, saddle your steed, 

As swift as deer or tiger. 

Saddle your fiery Arab, 

And bring him close to me ; 
6 That I may tell you my thoughts. 

The Rinds are my hills and forts, 

But for a slain Rind there is no way open : 

On both sides his life is shut in. 

Because he stood up in sport 
10 Jaro slew him with his companion. 

With knife and dagger he slew them both, 

Because his curled beard was touched. 

Because Haddeh seized it roughly. 
Then Jaro son of Jalamb sang ; in reply to Chakur he 
sang : 

Listen, O smiling Mazids, 

Listen to this strange tale ; 

This strange tale in many words. 


Drogli ma bant, CMkur Naw&ven 
5 Drogli ma bant, ki drozbi na bai ; 

Drogli azb dathana darra bi. 
Azh bai sliarrena. 
Rasten, o Mir mangehani. 
R^sten, o Ohakur Nawaven. 

10 Main brinjaneii rish giptaghiya. 

Azh rah p'hawen sake giptan, 
Azh wathi gudi miyaran, 
Azh khenaghi§,ni shagh§,na, 
Roahe Haddeh o Shako biditha 

15 Dir loghan man digkareii. 

Gon athi sanden khamane, 
Jabahe phur azh thanga, 
Thegh nokh saj barakh ath, 
KElrch katar jukhtaghiya; 

20 Go nyan-banda jathiya. 

Speak not falsely, Chakur Nawab ; 
5 Speak not falsely, that you be not held a liar. 

Let falsehood be outside your teeth. 

Be noble with your tongue. 

Be true, exalted Mir. 

Be true, Chakur Nawab. 
10 My curled beard was seized. 

By this my life was taken from me, 

For my own double shame. 

For this malicious insult. 

One day saw both Haddeh and Shaho 
15 In their homes away in the earth. 

He had with him his bow. 

His quiver filled with gold, 

His sword with new scabbard. 

He was slain with his companion ; 
20 Both of them with knife and dagger. 


Pha dil kama khuth o khisht. 

Haddeli tilMna niyikhta, 

Phopliul o hir^n warana, 

Gwar janari chyar-kullaghena, 
25 Gwar Ch4kur durren gohara, 

Gwar Banana nek-zanena, 

Thankhen amzane na nishta. 

Haddeh^ phol ma dighdra : 

Haddeli dighara du marden. 
Nodhbandagh Lash^ri kissav chhon bitha. Nodhbandagh 
Chakura gw^n'-jatho hurjin zare pburkhutho datha-i. Hurjln^ 
sheri phalawa tung khuthagbant, ki zar darkbaflth, Nod- 
hbandagb dast laith-isb. Charitho Nodhbandagb rawan bitha, 
madhia chakha hurjia datha. Shutba-i juzana, zar raptaghant 
risbana: dast nalaith-i, zar tbewagba rikhtosbuthagbanfc. Dema 
jangale s§,kAre cbinagbeth. Nodhbaadagbar lottha-ish, " Nodh- 

For tbeir bearts' pleasure tbey were killed and left there. 

Haddeb never came home returning 

Eating betel and cardamoms, 

To the women in tbeir four-sided huts, 
25 To Cbakur's fair sister,* 

To Banari, best of women, 

Nor sat with her in close embrace. 

Seek for Haddeb in the ground : 

Haddeb is in the ground in a double grave. 
The story of Nodhbandagb Lasbari is as follows. Chakur 
once sent for Nodhbandagh and gave a pair of saddle-bags 
full of money. In the bottom of the bags he made a bole, so 
that the money might drop out and Nodhbandagh might touch 
it. Nodhbandagb threw the bags across his mare's back and 
rode away. As he went on, the money kept dropping out, but 
he did not touch it, and the whole of the money dropped out. 
In front of him was a band of women gathering tamarisk-galls, 
Tbey said to Nodhbandagb, ' Nodhbandagh, your name 

* Haddeh was married to Banari, sister of Mir Chakur. 

VOL. II.— 61 


bandagh, thai nam ni Zar-zuwal bJfch ; mar chie dai." 
Nodhbandagha gwasbta, " Sh^ main madhin rand^ zurtMySi 
baraweth, bar chi shar pbakar bi, zirethj bareth." Maian zurtho 
mucL. khutbaghant-i, burtha-isb. Shedh-dem^ Nodhbandagb 
nlm Zar-zuwal batha. G-udei, Nodhbandagh bratMn kiM. sara 
zabr gipta, gwashta-ish, " Nodhbandagh, tho wathi thewaghen 
mal bahr-khane ; ohie bil dai, naw^n go tho mal chl na bi." 
Guda NodhbandaghS, phasawe hawen sha'ar jatha. 

Kungur^n, o kungaran I 

Kungur jaren brahondaghan ! 

G&le gaziran avurtha : 

Aiv phara haisi sarEl. 
5 GhosM man gindari zelhira, 

Zulm phar^ be-dadhih&. 

Drust daf& rish avurtha; 

Namard rish jahl khutha, 

Khond khuriyan gwah-khutha, 

is now Gold-scatterer ; give something to us.' Nodhbandagh 
said, ' Follow in my mare's track, and pick it up, and take 
away whatever you need.' The good women picked up and 
collected the money and carried it off. Thereafter Nodhban- 
dagh bore the name of Gold-scatterer. Then Nodhbandagh's 
brethren were very angry, and they said to him, ' Nodhban- 
dagh, you will divide the whole of your property ; leave some- 
thing, or you will become quite destitute.' Then Nodhbandagh 
answered them, and made this song : 

mankind, mankind ! 

Foolish generation of men ! 

The misers have uttered a speech : 

They have laid an offence upon my head. 
5 So T see manifestly. 

They have injured an innocent man. 

All men wear beards on their faces ; 

But the unmanly wear their beards below. 

They show them on their knees and heels 


10 Change avur gaukh phadM. 

Mard^ hawen vS.s na khuth, 

Beronaghen mar gwar jan&n, 

Choshen ki chdri kukkuren 

Jant-i sara. 
15 Nindlth grehi phagurd, 

Ah&n ki khasM phar dafa. 

Go m& sakhleri meraveri. 

Go mS. bakhilen jheraven, 

Jherant hanchosh gushant, 
20 Satk karir^ res-deant. 

" Mai na bi pha Nodhbandagha, ! 

Phul na zai ma mausima ! 

Shazh m§.ho phuren nokh sara 

Zaith niyari khuraghan." 
25 Ni nadhau athant jauren badhln. 

Zi pha shagMnEi na khafan, 

10 And some on the nape of their necks. 

No man has ever undergone such disgrace. 

As a man dishonoured among the women, 

Striking them as a hen does her chickens 

When she strikes them on the head with her beak. 
15 But a man sits near a woman, and weeps, 

And brings forth deep sighs from his mouth. 

With me the generous assemble. 

With me the violent qaarrel 

They quarrel, and thus they say, 
20 Turning away their faces from me, 

" Nothing will be left with Nodhbandagh ! 

Phul* will not bring forth in due season ! 

In six months at full moon 

She will not bring forth, nor bear a foal." 
25 Now foolish were my bitter foes ! 

Nor am I liable to the taunts of yesterday. 

* Phul is the name of Nodhbandagh's mare. 


Agh mi pliaso pbosti khutheo, 
Mai cho mughema melathen ? 
Cho munkira yak-jah khutha ? 

30 MS.1 Mubammade zir-ath, 

Haft-sadh hasht-sadh gorama. 
Bag girdaglien be-shon athant. 
ShartSiii na d§.tha hizhbare, 
Bhedi rangol bayan. 

35 Azb ma na zitha katul§,n : 

Bungah. o gr§,nen lashkaran. 
Datha bi name K^dira, 
Bi momin o whS.nindagh&n, 
Bara asllen dargura, 

40 Sotva laris^n waran ; 

Biyayant ghazi whazh-dilS., 
Whazb-dil mani nam girant. 

If I were skinning my sheep and goats. 

How many of the greedy would there assemble ? 

Of the stingy how many would be gathered together ? 
30 I possessed the wealth of Muhammad.* 

Seven or eight hundred herds of cattle 

And herds of camels without number were grazing 
round about. 

I have never gambled at any time. 

Nor is their story in the coloured ankle-bones. 
35 Cheats did not take them from me, 

Nor the assembly of mighty armies. 

Bat I gave them away in the Creator's name. 

I gave them to pious men and reciters of the Quran, 

And to the poor dwelling in the wilderness. 
40 At morning-tide they eat their fill. 

The warriors of the faith come with glad hearts. 

With glad hearts they take my name. 

* i.e., enormous wealth. 


DS,dh na lekhan cMdhara, 

Khes go khawS-h o j^baha, 
45 Mirsi mazain thape lurk : 

Bshaoa GMzl barant. 

Sdri kafocli} sai-sadhi, 

Phar yak shafa osaragha, 

Sohvi bi sw^li an-burtha; 
50 Domb gushokhen langavan. 

Jawanen sari Eabba lav§,n, 

Shugtra hame gal khanaii. 

Chosheri suwalie miyaith ; 

Biyaith o ma loti amrisha, 
55 Ki " baufa go Mthme khasha." 

B dadani chie niyai ! 

Khaule manan cho Omaret, 

Cho Omara khaule manan. 

Man bashkaghe band na ban : 

In giving I take no count of sheets. 

Of scarves, silken overcoats or quivers, 
45 Or of my wide-wounding sword Mirsi : 

These the Ghazis carry away. 

A striped shawl worth three hundred (rupees), 

Worn for but one night. 

In the morning is taken away by the asker, 
50 By a Domb, a singing minstrel. 

Good men praise God, 

And render thanks to him for this. 

But let not such a petitioner come to me ; 

Let no one come and ask me for my wife, 
65 And say, ' Bring forth pillows and a lady fair.' 

For of such gifts there are none to be had ! 

A promise is to me as to Omar,* 

As to Omar is a promise to me. 

I will not be stopped from giving : 

* ' Umar, the companion of Muhammad. 


60 Band biaghe marde niy&n. 

Har chi ki khai azh Kadhird, 

Sadh ganj be-aiv daraj 

Zir^i pha r&sten chambavS, 

Baraii avo karch sara, 
65 Ni babr kbanan go hadhira. 

Nelan khanan pba pbadM ; 

Gud§, mani brslth bingaven, 

BrS,zakbt o brath mS,ngenavan, 

Kahar bant aptiya girant, 
70 Mirat milk johagha, 

NodhbandagM mal sar^ ! 

Phadhirosha Gh§,kura Dombe shastatha-i, ki "Baro Nodh- 

bandagbar sha'ar kban; gudS, Nodhbandagh azh tbo pbola 

khant, ' Tho chl lote ?' Tho hawen suwaia kbane, ki ' Jar 

harchi tha-ijinde, thai zl.le, thai logha, kulla manan dai/" 

Domb^ shutho sha'ar khuthaNodhbandagh&r^; Nodhbandagh^ 

60 I am not a man to be stopped. 

Whatever comes to me from the Creator, 
A hundred treasures without blemish, 
I will take with my right hand, 
I will cut with my knife, 
65 I will deal out with my whole heart. 
I will let nothing be kept back ; 
For then my young brothers. 
My nephews and my grieving brethren, 
Would quarrel among themselves, 
70 As to the partition of my inheritance and wealth, 

And regarding the property of Nodhbandagh ! 
Next day Ch^kur sent a Dbm, saying, " Go to Nodhbandagh 
and recite a poem to him ; then he will ask you what you want. 
Upon this make this request, ' Give me all your own clothes, 
and all your wife's clothes and all the clothes that are in your 
house.' " 

The Dom went .and recited a poem to Nodhbandagh, and 


pholkhutha-i, ' Domb ! tho chi lots V Domba gwashta, ' Wdzb^ ! 
Main suwal hamesh eii, ki jar ki thai jindegh-ant, tbai zalegh- 
aat thai logh-aatj kuUa manan dai.' Nodhbandagha gwashta, 
ki ' Tho wathi phushti manai dai, man wathi jaran kullan thara 
de^n,' Domb phushti gipto khotagh khutha-i ; neme wath janar 
khutha-i, neme zMar datha-i ; kullan jaran ki loghtl athant 
Dombar datha-i : logh azh jaran horg bitha. Shaf^ waptaghant 
logha hardo. Nemshaf bitha lerave akhto Nodhbandagh logh 
dema jhukitha go bara phajya. Zala gwashta, ki ' Lerave main 
logh galia jhukithaghen, bar di chakh en-i,' Nodhbandagha 
gwashtaj ' Tho dafa baro, bo gir-i. Bo thauzh khi,ith-i, kharo 
khan, bil-i ; kutiiri bo-en-i, guda manan gwan' jan, man b§;r 
bozhan-i, ki Huziira datha-i.' Bo ki gipta zala, katuriegh-en-i. 
Guda Nodhbandagha bar bokhta ditha-i theghi jaran dokhtiy^ 
thaithiya bar lafa man ant, mardeghen zaleghen. Wath di 
khutha-ish, zalar di datha-ish. Banghava kachehria akhta 

Nodhbandagh said, ' Dom, do you want anything ?' The Dom 
said, ' My lord, my petition is this : give me all your own 
clothes, and all your wife's and all that are in your house.' 
Nodhbandagh said, ' Give me your sheet, and I will give you 
all my clothes.' He took the Dom's sheet and divided it. 
With half he clothed himself, and half he gave to his wife : 
then he gave all the clothes that were in the house to the 
Dom, so that there were none left in the house. It was empty. 
At night they both lay down in the house to sleep. At mid- 
night a camel came and sat down before Nodhbandagh's house 
with its load. The good wife said, ' A camel has stopped at our 
door, and there is a load upon it.' Nodhbandagh said, ' Go to 
its mouth and smell it. If it has a sour smell, make it rise and 
let it go : if it has a sweet. smell, then call me to take off its 
load, for Heaven has sent it.' The good wife smelt it, and 
it had the smell of musk. Then Nodhbandagh opened the 
bales, and saw that they contained garments of every sort for 
men and women, all sewn and made up. So he clothed him- 
self and gave of them to his wife. In the morning he came to 


Ch^kuregh.. Cliakura gwashta, ki ' Nodhbandagli, tho be- 
shakk Zar-zuwal e.' 

Mir H^n kalam kissav hame-r'ga ei. ZM dithaghanti go 
mashkan, havd-gist molid bashkatha-1. Ya roshe Rindan 
gwashtaj 'Tho bavd-gist molid bashkatha-i; demfi kbase ki 
ginde go masbka kbara gir de, molida ma bashk.' Shedh-dema 
guda kbar bashkathaghant-i : kharani shumar neni chikhtar 

Chakura si sal& go LasbariS, jang kbutha. Guda pha-wathan 
Rind Lasbari bair khutha. Chakur sbahr Sevi ath, hamodha . 
kilat joritba-i. Sisal pbadhS, zabr gipto Sevi isbta-i, laditha 
Sindb pbalwa. An rosb ki Sevi kbisbta, bawen sba'ar Gwaba- 
ramar pbasave datho gwasbta-i. 

Bil^n mar-lawasben Sevi 

Gaareii sadbani margavi ! 

Jame NindavS, bbattiya. 

Sai rosb^n Babaram negba. 

Obakar's assembly. Ohakursaid, 'Nodhbandagb tbou art with- 
out doubt tbe Gold-scatterer. ' 

And tbe story of Mir H^n is on tbis wise. He saw tbe Rind 
women carrying water-skins, and gave them seven-score of 
female slaves. One day the Rinds said to him, ' You have now 
given one hundred and forty slave girls : bencefortb when you 
see any woman carrying a water-skin give her a donkey and 
not a slave-girl.' So from tbis time forth he gave them donkeys, 
and there is no counting the number of donkeys he gave. 

Chakur's war with tbe Lasharis lasted for thirty years. 
After tbis the Rinds and Lasharis made peace together. 
Chakur's town was Sevi, and he built a fort there. After the 
thirty years had passed in his wrath he left Sevi, and marched 
towards the Indus. On the day he left Sevi he made this song 
in answer to Gwaharam. 

I will leave man devouring Sevi ! 

Curses on my infidel foes ! 

For three days shall Jam Ninda from his oven 

(Distribute bread) in honour of Bahram (slain). 


5 Sisal uvfc o uzlimarS, 

Jan-jebhavan jangiya : 

Thegh azh balgava honena; 

Chotan ch.o kamandi boghan, 

Jukhtan na nashant larena. 
10 Warnajan du-mandilena 

Lad ma derav^n na rusthant : 

Arifen phithi sar-S£iyan : 

Misk ma barutan na mushtant : 

Whard dumbagban meshani : 
15 Karwali sharab sbarr josbant ! 

Sh^han pha aisban yakbe nest ! 

Drustan wartbagban bindiyan : 

Thegbi,n pbaraban ziverenan : 

Sbartan dathagbeln sMmenan : 
20 Bacbaki lawar lanziya ! 

Gwabaram muzben Gandavagb : 

5 For thirty years, for ever, sball tbere be war 

Witb tbe men of giant size : 

Nor sball my sword be clean from blood-stains ; 

I will bend it like jointed sugarcane, 

So that tbrougb crookedness it will not go into tbe 
10 Tbe youtbs wearing two turbans 

Do not rise up from tbeir dwellings to sport : 

Tbey dwell in tbe sbadows of tbeir fatbers : 

Tbey rub no musk on tbeir moustacbes : 

Their food is fat-tailed sbeep : 
15 They boil strong liquor in tbeir stills ! 

There is not one bearing tbe marks of a ruler ! 

Tbey have all eaten tbeir weapons : 

Tbe broad swords are bitter to tbem : 

They bave gambled away their beads . 
20 Tbey bave cbildrens' sticks in tbeir bands ! 

Let Gwabar§,m stay in dusty Gandava : 
VOL. n, — 62 


Singhe ma zirih phirentha ! 

Machiya lawashta lanjaith ; 

All o Wali druh-daraii, 
25 Bag girdaghen be shonen ; 

Yaki kilata beronen, 

Hagb kavali Turkanan, 

Rind b&raghen boranan. 

Gwabdram azh dude hande bi ; 
30 Ne gor bi ne Gandavagh. 

Ghakur ki Sevia dar khapta Sangsila Syahdf daga rawda 
bifclia. Sangsila nazikha khohe sara otak khufha-t, shodha 
Sevi phalaw^ ditha-i. Dan maroshi Cbakur-mari nam-en-J, 
Guda laditha Chakura shamodha, HaivtS.n tbartho sbutha, 
nishta Linid. Rind gwastba dema : guda Haivtan^ Jang khutha 
go Rinda. Rind ki Multana akbta^ guda Mir ChakurS, gwashta, 
' Khase en ki tharf ro jang jhanda zirith Haivtaui ?' Khasll 
waldi na datha-J. Guda Mazari Sardar B§.dhela gwashta, ' M^ 

A stone thrown into a well ! 

Machi has drunk blood ; 

All and Wali are traitors. 
25 The camel herds wander unclaimed ; 

The rebels' fort is deserted, 

Reduced to earth by tyrannous Turks, 

And Rinds on high bred mares. 

Gwaharam will be driven forth from both places ^ 
30 He will own neither grave nor Gandava ! 
When Ohakur went forth from Sevi he travelled by way of 
Sangsila and Syahaf. Near Sangsila he halted on a certain 
mountain, and thence looked towards Sevi. Until the present 
day this mountain is called Chakur-mari (Chakur's palace). 
Thence Ghakur marched onwards, but Haivtan left him and 
returned and settled at Lini. The Rinds passed .on, and 
Haivtaa made war upon them. When the Rinds arrived at 
Multan Mir Ghakur said, ' Is there anyone who will return 
and raise the standard of war against Haivtan V But no one 
replied. At last Badhel, Chief of the Mazaris, said, ' I will 


ziran Jang jhand^.' Maz^ri azh Talumba thartho akhta, gwash- 
tho shutha Gorli C'haupana : Maz^ria jang khutha hamodha 
go Haivtana. 

Mir CMkur Siiaihak nSime bachb ath. Chakura Bijar gwEin'- 
janaintha, Shaihak di gon-datha-i, ki ' Baroeth, Shaihaka Sir 
khane, biy^eth.' Giida emar shutho bokhtaghant Haivtan 
balk nazikba. Haivtan birentho bardo Bijar di Sbaibak di 
khusbta-isb. Bijare mazain rish ath. Risb buritho Bijare 
cbaunri kbuthagbant-i Haivtana. Sbaibak pabli siban jatho 
sajji khuthagbant-i. GudS, Haivtana wathi risb sainthagbant, 
ki ' Obo ma vl ki main risb burant cbaunri di kbanant-i.' 

Mir Cbakur hu wakbta nisbtagbeth Satgbara. Badhela 
avzar ebastathgbant pbamodha, bal dathagbant-i Cbakurar, ki 
' Tbo lasbkara biyar, Haivtan Linia nisbtaghen.' Guda.Obakur 
o Miroa lashkar kbutho akbta Multana.' Guda BMhel tbi 
avz§,re sbastatha. Sitpura tretthagbant ; Cbakurar bal datha-1 
ki Haivtana Liuia nisbtagben.- Guda cbiktha-isb lashkaKi, 

7 ' 

raise tbe standard.' Tben tbe Maz^ris returned from Tulumba^ 
and passedion to Gori and CbaupSiUj and tbere tbey made war 
upon Haivtan. 

Mir Cbakur bad a son named. Sbaibak, Cbakur called Bijal 
to bim, and sent Sbaibak witb bim saying, ' Go and arrange a 
marriage for Sbaibak, and return.' ■ So they went, and en- 
camped near Haivtan's village. Haivt§,n attacked and, defeated 
them and slew both-- Bijar and. Sbaibak. Bijar bad a very long 
beard. Haivtan cut it off and made himself a swish (for flies) 
of it. And Shaihak's ribs be stuck on spits and made roast 
meat of them. Then, Haivtan shaved off bis own beard, / Lest^' 
be said,,' they cut off my beard also, and make a swish of it.' 

At that time Mir Cbakur had settled at, Satghar^. Badher 
sent a horseman tbere and gave the news to Cbakur saying, 
' Haivtan is at Linl, bring up your army.' Then Cbakur and 
Miro collected their army and came to Mult^n. Then Badhet 
Bent another horseman. He met them at Sitpur and told 
Cha,kur that Haivtan was Btill at Lini.. Then they led up the- 


man rikhta-ish ; Haivtan jinda phadatha, b&zen mard bhuslita-i, 
ehahr luttha-i. Haivtan dima ghoro rikhta. Gruda Haivtan 
drikh-datha ma gar lafa, ki nam Gogar athi ; hamodha khapto 
murtha. Gwaran Sargani er-khapto shutha gar Mf&; Haivtan 
saghar buritho artha-i, Ohakurar datha-i. Khopar buritho 
mazhg khashto, gnda klibpar nughra marhainto Ohakura 
bhangav pyalo thaintha-i. Guda Bijar o Shaihak bon gipto 
thartho §,klita Ghakur Satghara. Baz Rind thartho akhta 
Derav deba, dema na sbutha. Derava Dodai nishta, ki asul 
azb Doda Satba-Somr§. bitha-i. Doda bal hamesh ath, ki 
Sable Einda anbiyar wathi jinkb sira datha: sbanbiya Dodai 
bitha. \ 

AkbtagbS. Doda ^sb-angura pabra, 

Sukbtagbiya go dakbtagben rabna : 

SableS, dast ma cbotava sbipta, 

army and took tbe place by storm. Haivtan bimself fledj and 
many men were killed, and tbey plundered tbe town. Tbe 
horsemen pursued after Haivtan. Tbe Haivtan leapt into a 
cbasm, tbe name of wbicb is Gogar, and tbere be fell and 
died. Gwaran Sargani went down into tbe cbasm, and cut off 
Haivtan's bead and brougbt it and gave it to Cbaknr. Ob§.kur 
cut tbe skull and took out tbe brains, and tben bad tbe skull 
mounted in silver, and made a bhang-cwp* of it. Tben, baving 
avenged tbe blood of Bijar and Shaibak, Cb&.kur turned again 
to Satgbara. Many Rinds returned to tbe land of DerS, (Gbazi 
Khan) and would go no furtber. At Dera lived tbe Dodais, 
wbo were sprung from Doda of the Satba-Somr§. tribe. Doda's 
story was this. Sable Rind gave him bis daughter in marriage, 
and from him the DodMs were descended. 

Doda came from tbe other side, 

All burnt up with patched rags on him : 

Sable laid his band upon his hair 

* See Tol. II., p. 290. 


Phusagh azize nighah dashta. 

Sahlea dramani Mudho datha, 

Pha jan simga mar Balocli bitha ; 

Daur Mudhoa gwar Dodava dltha. 
Mir Chakur wakhta Dodai Sardar Sohrav ath. Chakura 
anhiyar gwashta, ki ' Anmar ki thari khai tho go anhiya mir.' 
Guda Dodai go tharagheri Einda miratha. An Eind ki dema 
sbutha go Ch§.kura bahr bahr bithaghant, an Jaghdal bilha- 
gbant, anki thartho akhtagbant Baloch bithagbant. Chakur 
gwastha demaj Dillia sbutha Hamaii Badsbab go, anwakbta ki 
Dilli jatho gipta-isb. Guda Mir Obakur azb Dillia tbartho, 
nisbta Satgbara; bamodha murtha. Ziarat didainbamodhaant-i. 

And saw in bim an excellent son. 

Sable gave bim tbe fair Mudho 

And for the woman's sake tbe man became a Balocb ; 

And with Mudho Doda obtained wealth also. 
In Mir Chakur's time Sohrav was the Chief of the Dodais. 
Chakur said to bim^ ' If any men come back, fight with them.' 
So tbe Dodais made war on the Einds who returned. Those 
Einds who went on with Mir Obakur have become divided and 
are now Jatts j but those who returned remained Balocbes. 
Chakur went on to Dilli (Dehli) with King Humayun, when he 
marched down and took Dilli. After that Mir Chakur returned 
from Dilli, and settled at Satgbara, and died there. His tomb 
is still there. 



[Aooording to the bards thia tradition is familiar to all the people of Jhang 
and the neighbouring modern town of MaghifinS.] 

[The story given here bears a close relationship to that given at pp. 177-181 
of this volume, and is evidently meant to account for the care taken of 
the tomb of Hir and EAnjhd near Jhang by the grandmother of the 
present SiySl ESis (Chief) Muhammad Ismet'il Khkn of Jhang, an act against 
the traditions of her tribe. The story of Hlr and Efinjhfi is explained at 
p. 177 ante, and needs no further comment here.] 

[Hakim J4n Muhammad, to whom the bards attribute the story, has been found 
to be still living. He says that it was Ismfi'Il Khdii's mother, and nob 
grandmother, to whom the stranger appeared, and that this occurred shortly 
before the commencement of the British rule in the Panj&b (1849 A.D.). 
'He says also that he was present on the occasion and was then 18 years 
of age.] 

[The family of the Siy&l Chiefs of Jhang is an old and illustrious one, but it 
first comes into prominence with the 13th Chief Walid^d Kbdii, who 
consolidated its fortunes. He died in 1747 A. D. and was succeeded by his 
nephew 'Inclyatu'llah Kh^n, a man as able as himself, but overshadowed by 
the then rising Sikh power. He died in 1787 and was succeeded suooes- 
sively by his two sons Sultin Mahmud KhSn and Sahib Kh^n. They both 
came to an untimely end before 1790, when their relative Kablr Khfin, 
who had married the widow of S&hib KhElii, and daughter of 'Umar KhSin 
SiyM, succeeded. He came of the line of Jahdu KMh whoso children 
had been ousted by GMzt Kh^n, grandfather of Walidfid KhSn, in the 17th 
century. This Chief was a man of mild character, and in 1801 abdicated in 
favour of his son Ahmad Kh&n, who was succeeded successively by his sonff 
'InSyat Khan in 1820 and the present Muhammad IsmS,'ll Khin in 1838. 
After the days of 'InAyata'lIah Khfih the fortunes of the family sank to a 
very low point, from which they have been partially recovered by the 
loyalty of Muhammad Ismft'il Khdn to the British Crown.] 

[The grandmother then of the present Chief was the wife of Kablr Kh^ii and 
daughter of 'Umar Khfin, and is the heroine, so to speak, of this legend.] 

Shahr Jhang vichh Jan Muhammad Halsim bar4 hai nami, 
Is peshe de Mran us di izzat karen tamaml. 
Darveshon se eh raghbat rakhta, haiga sidha sad^. 
Ik riwaiat baian kare, jo kahi si is de d&da. 

isma'Il khAn's geandmotheb. 495 

5 Ik inusS.fir ethe &ia, dasd^ nek o kdr ; 

Kise se bin pftchhe-gachhe pahunchtl Kh^n de ghkr, 

SamMl KMn di dadl, y&ro, is wakt si jiAndJ. 

Dar par k &waz kari, oh hi niiindi nMndi : 

Bola : " Main Mn Mj}, Mai, haj te hun main dia : 
10 Tere p&s aneh^ sunke Hir Ranjha da lS,iS.. 

Ch§.r warian da ars^ guzr^ main sa haj n<in giL 

Ik tuikn jo aia dadha, jahaz sada phat pi^. 

Aur Allah de fazal wa karam te eh sabab ban g}& t 

Ik takhtS. de ntte banda baitha hi rah gia. 
15 Do roze de, Mai, kanda takht^ pahunch^. 

Bahir ake sans le a, na iglt pichha sonch^. 

Jande jande mainun, Mai, ik jhuggi nazar hi : 

Jeh de vichh babd dekhia, na dekhi koi mal. 

Khair, pichhe ik buddhi ai, mamta vichh oh mkth 
20 Kahne lagi : ' Jam jam aia, karam kita, Mn data.' 

Dfldh pilaia, khidmat kiti, puchhi^ sarS, hal. 

Chir de pichhe buddhd aia, mahiah ii rakhw^l; 

Oh nun sara hal sunakar, phir boli oh nari ; 

' Bh hi mera hi khasam Eanjhia, main han Hir bichdrl/ 
25 Kuchh dinan main othe rahia, §.ram bahut sa hiti. 

Dudh dahi di kami na, kai main aia chS, pita. 

Haj dihare nere ae, main hoiS. udasi : 

Ranjha mainM puchhan laga : * Tahil niin hoi V 

Main kahia : ' Lahaulwala !* ky& zikar es da, wali ? 
30 Haj te mahrAm han rahia ; eh meri bur hali.' 

Bola : 'Tiln vi rakh tasalli, main vi haj hai karna. 

Donon katthe haj kar&nge, ahen kyun hai bharna f 

Panjvin othon turke donon ja pahunche Arfatan. 

Haj kits, ikattha, donon phir 4 gae apne hatan. 
35 Chand roz de bad, jo mainAn hub-i-watan dokh dind. 

Ylisaf jehi mm watan pa bhMia, main ban kaun kamina ? 

Khushi nal un donon uthon mainun rukhsat karia. 

Rdnjhe mera hatth pakar, chhana kandhe la dharid. 

* An abbreviation of ' Ld haula wa Id Mwata illd b'illah, there is no 
strength or power but in God :' an expression denoting horror. 



Chalte vele HirS, eh boli : ' Jhang Shahr vichli jana : 
40 Mera eli snehan jake Kh^nan gliar pahuncMna. 
Asi tuhada ki gaiwaia, sadio bliaio pio ? 
Roze tuhadi barkat paisi, sadi badi chhad dio. 
Har Jumerat chiragh jalao s^e roza jake : 
Baran nidhan nau sidhan hosan tuMde ghar din Ate.' " 

45 Bad^hi Mai us haji nun jo kuchh bania dina ; 
Chiragh jalane us ne, yaro, zimme apne lina. 
Thore der na guzran, pai jagir mili bahuteri. 
Ya roti di nafat se, ya izzat hoi changeri.* 


In the City of Jhang there is a well known Physician 

(called) J^n Muhammad, 
Whom all respect for his profession. 
He cherishes religious mendicants and is a simple and 

straightforward man. 
He tells a tale that he heard from his grandfather. 

5 Once a traveller came here, who seemed an honest man ; 

Without asking (his way) of any one he went straight 
to the Khan's (Chief's) house. 

At that time Samail Khan'sf grandmother was alive, my 
friends. J 

He made a cry at the gate and she came and bowed 
her head. 

And he said : " I am a pilgrim, Mother, and have return- 
ed from the pilgrimage (to Makka), 

* The bard here woimd up his poem with eight lines devoted to 
personal abuse of the present Chief Muhammad Isma'ilKh&n of Jhang, 
apparently because the Chief had not treated him with the consideration 
he thought fitting on some occasion. The lines are therefore omitted. 
It is a common practice for bards to vent personal spite in this way, 
and it is their power of doing so that has made them so powerful a 
body in Indian life. 

t That is, the present Chief Muhammad Isma'il Khan. 

1 Addressed to the audience. 

iSMA'iii khan's gbandmothee. 497 

10 Bringing thee a message from Hir and Ranjh4. 

Four years ago I went on the pilgrimage (to Makka). 

A violent storm arose and my vessel was wrecked. 

By the grace and mercy of God I found this meana 

(of escape) : 
I sat on a plank and was saved. 
15 In two days, Mother, the plank reached the shore. 

I came out (of the sea) and took breath and had no 

hope (in the world). 
As I was walking along, Mother, I saw a hut : 
In which I saw a good-man, but saw no good- wife (with 

But presently an old woman came, and respectfully the 

20 Said : ' Welcome, welcome, thou hast done us a kindness, 

kind sir,' 
She gave me milk and did me service and asked after me. 
Presently an old man came, a keeper of buffaloes. 
She told him all my story, and then she said : 
' This is my husband Ranjha and I am poor Hir.' 
25 Some days I spent there in great comfort. 

There was no lack of milk and curds and I had my fill. 
As the opportunity for the pilgrimage was passing away 

I became sorrowful ; 
Whereon Ranjh^ asked me if he lacked anything in hia 

Said I : ' God forbid ! who said so, my lord ? 
30 I "have missed the pilgrimage ; this is my trouble.' 

Said he : 'Be at ease, I too must make the pilgrimage. 
We two will make the pilgrimage together, so why 

. heave sighs?' 
On the fifth day, we went thence and reached mount 

Doing the pilgrimage together we two returned to our 

own country. 

* The sacred hill near Makkft. 
3L. II. — 63 


■35 After some days I had a desire to visit my home. 

Yusaf* did not forget his home and I am but a poor 

mortal ! 
With kind coartesy they both gave me leave to depart 

Eanjha seiased my hand and placed a cup beside me. 
And when I was going Hir said to me : ' Go to the City 
of Jhang, 
40 And carry this message for me to the Bobso of the 
Khan,t (and say) : 
' What harm we have done yoiij onr brethren and parents? 
Daily will your prosperity increase, if you will give irp 

abusing us. 
Do you light lamps every Thursday at onr shrine. 
And the twelve riches and the nine blessingsj will be 
yours day and and night.' " 

45 The old Lady§ gave the pilgrim all she could afford ; 
And took upon herself to light the lamps, my friends. [| 
Before many days bad passed (the family) obtained a 

great feof. 
From a lack of bread they obtained great wealth.^ 

* Allusion to the Biblieal (wiieli is also the Musalman) story of 

f i.e., to Katir KMii, grandfather of MuTjammad Isma'il Kh^n. 

J A Hindu notion. 

§ i.e.. The Nawab's grandmother above mentioned. 

(I See line 7 above. 

ff The reference is to the great poverty of Isma'il Khan's family in 
the latter days of the Sikh rule and its acquisition of wealth soon 
after the advent of the British. 



[Tbe object of this is, like the last story, to glorify the shrine of Htr and 
BAnjhi near Jhang. The writer professes to tell the " true tale" of Hir 
and KSnjhA and passes adverse criticisms on those of his predecessors, 
giving a valuable, though by no means a complete, list of them. It is, 
however, evident that his version is not by any means the " true tale," and 
there are signs of his mixing up the story of Hir and EanjhA with the 
equally famous, if aot more important, Siy^l tale of Mlrza and Sflhib^n]. 

Qissa Hir Banjha Musannifa Tiafiz Ahmad 
Allab Pak di liamd karun, jo dhadda hai Sattar: 
Fazal karatn se apne bhijia. Nabbi, karim mukhtar. 
Darftd bhajiin phir Hazrat utte, n41e CMran Yar. 
Al suMbaii pe rabmat bhajdn : bera bo jke par- 

5 Hamd niyafc de bad, mubibbo, matlab wal bun aw§,ri, 
Hir Ranjbe da kissa kahkar, man vicbb kbusbi manawan. 
Makbil ne ik Hir banai, aisa zor lagaia, 
Jabil Eanjbe murakb Jatt nun alim akb dikhaia ! 
Waris Sbab di Hir jo vekbi, ais! pai pbai ! 

10 Hir Jatti di sifat kari, in jaisi ho sbahjai. 

Hir Eanjbe da kissa, yaro, haiga babut maabhiir, 
Par oh de banawan k^ran log rabe mazAv. 
Roshan Shah ne Hir banlii, ishk bajar da jehra : 
Man beti da jhagra hai, kuchb kissa nahin achhera, 

15 Asal bal hai in ka, yaro, main bay§,n ban karda, 
Sabbi gallan ebhod-chbad-ke, asal mutalib pharda. 

Takht Hazarion Ranjba turia, Khiwon chali Hir. 
Dariya China te mel ho gia, ban gae shakar shir. 
Ghar viehh apne sath le ai, man nun boli : " Mai, 
20 Mahinan da charwahS, le ai ; ia vichh sbak na kai." 
MkvL bechari angunh&ri Chuchak nuii kah difca : 


" Eh nClri tusl hun karnS,!! rakh lo,muft Rabb kamm klta." 
Chand dinM de bad, sahl, eb pbiil sa khiliL 
Hir Ranjb^ da mel bhi, logo, bahnt acbli^ hai milia. 
25 Eoti de pai'wa na rakbda, kbave dudb malidS,. 
Dil di^ri kbusbian manan laga, khil gae bain didfi. 
Eanjba bhi bun cbaubar boi§,, Hir boi muti&r. 
Bel^ vicbb oh maujan karde, koi na rokanb§,r. 
DidA ne phir obugbali mari : " Ai Cbiicbak di ndr, 
30 R4njbe nftn tto nafar na janen, teri dhi di y^r \" 
Man pifl bhraw8,n cbaobian soohiS eb ilSj ; 
" Hor na chS,r^ koi band^ kariye eb da kaj. 
Kberiaii vicbb, jo bbai os de, unban vicbb bai Sbidd : 
Ob de jA\ sagai karke kboe rog nidi da." 
35 Sbide nal biyabl Hir, to Eanjba haran boi^ : 
B&la Natb dk cbela banke mundre kan paroia. 
Sbabti de wasile kiran Kherion Hir nikS.!! ; 
S§.ndal Bar vicbb lenda pbiria, GanjS, B§.r vichh Aili. 
Utbe bi ik sber babar cbi, Eanjbe par gbnraiS : 
40 Eanjbe ne tad jan bilke, ob nfln mar mukaia. 
Hir eh di mardi vekhke hor vi sidke hoi. 
Dil o jan te wari jandi, kadhi kalli na hoi. 
Cbberwe pichhe Shida laia KS,bula mel cba hoe. 
H§.kim de Darbare jakar KherS. bahuta roe. 
45 " Sadi zil nasa le £tia ; bada sakhat hai z§.lim. 
Sadi nar diwa de sanun, Allah kita Hakim." 
Hakim ne insaf de rd se Sbide Hir dilai. 
Eanjhe nfl.n cbS. kaidi kita, pairaii beri pai. 
Lagi ag K&bule tain, jal gi^ adha shabr. 
50 Lokan ja fariy&di hoe : " Bara kita tain kahr : 
Fakir di aurat Jatt nun ditti ; aisa kahr machaia, 
Jjs de karan Adali Shabr nte khagistar karwaiS, !" 
Hakim ne fariyad eb sunke Sbide ae ran cbbinl j ^ ^ 
Eanjbe nftn phir kaidon cbbadke Hir eb nto de dini. 
55 Hir Eanjbe tan kbusbian karde, des apne niin turde ; 
Khere mare ranj gham de ho gae jaise murde. 
Sbide ne is basrat bi men apne ap ganwaiS, : 
' Hir Hir' hi kabda, yaro, asal des niln dhai^. 


Eh donon jad pahunche Jhang vichli, Siyalan mat^ mataia : 
60 " In donon ne kul sade nuii dagL bahut hi laia," 

Ranjhe nfln phir kiha akar : " Takdlron nahin ch^ra. 
Je tft jang le aven watanon nikah parhave, y^ra." 
Eanjhe eh bish&rat sunkar taraf Haz^ra chalia. 
Hir nimEini d^kam Siyalan kita htk dalia : 
65 Hir Jatti to asar zahar se jan ba Hakk ho gai, 
Eanjhe ne hatth uthakar bahut binti ki: 
" Ya eh nAn Tfl zinda karde, y§. mainun de mar ! 
Taindn sab asan hai, Rabba; tdn kadir ghaff^r." 
Kahde hain ki kabar phat gai^ Ranjha is men waria ; 
70 Jis tarah Hazrat Ydnis shikam machhi vichh waria. 

Roza in ka haiga, yaro, Maghiane de pas. 
Maghe de din mela honda ; dekhen am o khas. 
Tin darwaze is roze de khuUe hainge, yaro ; 
Kherian wal da band darwaza hukum hoia Darbaro ! 
75 In donan nun wall janke, log niazah mande. 
Jumer3,t ndn javen utthe kai log ban ban de, 

Ik kissa hai, main ne apne kanne sunia, y^ro ; 

Tuhade age akh sunawan, khali az inkaro. 

Ik shakhs sa, banda Rabb da, Chflrigar maahhur. 
80 Maghiane vichh rahinda sa, par la waldion ranjAr. 

Har Jumerat niin janda, roza karda bahut pukara ; 

" Allah, mainun beta dien, barkat insachiara I" 

Char panch Jumerat jo us ne in binti ki, 

Hatif ghaib ne do larkon di ; eh bisharat di. 
85 "Chhote da nan Ali Muhammad, bade di Ranjha 

Alim amil donon honge, raushani karenge akhen." 

Fazal karm se Allah Kadir donon putr hoe. 

Alim fSzil las^ni se, sattan pani dhoe. 

Bara bhai to mar chuka hai, chhota hai maujud. 
90 Alim amil paia us nAn, khalak rakhe mahmAd. 

Buddhi haiga nawwe sala ; chehrS. bahuta chamke 

Allah di ibadat karan, jaisa kundan chamke ! 


The Story of Eir and Bdnjhd hy B-dfiz Ahmad of Jhang. 

I praise tlie Holy God, the great Porgiver, 

That of His mercy and compassion sent His Prophet, Hia 

gracious agent. 
Next I salute the Prophet and the Four Friends.* 
I pray for peace upon all his descendants ; may they 

obtain salvation. 

5 After praise and salutation, my friends,t I come to my 

story : 
By reciting the tale of Hir and Ranjha I shall be happy 

in my mind. 
Makbil wrote a (story of) Hir of such a violent kind. 
That he turned that ignorant and boorish Jatt Ei.njha 

into a learned man ! 
When I saw Waris Shah's Hir, such a muddle I found 

10 He praised Hir so that he made the Jatti Hirf into 

a princess. 
The story of Hir and Ranjha is well known, my friends. 
Yet people have been unable to write it, 
Roshan Sh§.h has made a (song of) Hir, full of love : 
But it is a (mere) quarrel between mother and daughter 

and no proper tale. 
15 Their true story is as I tell it, my friends. 

Leaving out all the embellishments and sticking to the 

real facts. § 

* The ' Four Friends' of Muhammad are 'Ali, 'Abfl Bakar, 'Usman, 
and 'ITmar. 

t i.e., the audience. 

i This is wrong ; Hir was a Siyal : see p. 177 ante. 

§ The author here enumerates the various favourite rescensions of the 
story of Hir and Ranjha. That of Waris Shah, (see page 187 ante), 
I was told by a Man Jatt gentleman of standing, is considered to be 
one of the purest Panjabi works extant : or to use his words ' no one — 
not even a Pani&bi — can say he understands Paniabi until he has read 
waris Shah.' 


Eanjh§, left Takht Hazara and Hir came from KMwa.* 
They met on 01iinS,b's banks and mingled as sugar and 

She took him to her house and said to her mother : 
" Mother, 
20 It is (only) a buffalo-herd that I have brought : have 
no doubt of this." 
Her wretched sinning mother said to Chiichak : f 
" Take this man as thy servant, God hath done our 

work (for us) for nothing." 
After some time, my good friends, he blossomed as a 

The meeting of Hir and RanjhS,, friends, was a happy 
25 He gave up bread and took to milk and sweets. 

His eyes were gladdened with the gladness of his heart. 
Ranjha now became lusty and Hir a ripe maiden. 
They enjoyed each other in the wilds and there was 

none to stay them. 
Then DidAJ told tales (and said) : " wife of Chuolak, 
30 Don't think that Ranjha is a servant, he is thy daughter's 
lover [" 
Then mother and father and uncle thought of a remedy 

(and said) : 
" There is no other means of stopping this business. 
" Among the Kheras,§ her brethren, there is one Shida : 

Betroth the girl to him and her pain will go." 
35 Hir was married to Shida and Eanjha became troubled. 
And becoming a follower of Bala Nath he put rings 
into his ears.|| 

* Takht Hazara, Ranjh&'s home, is in tte Gujr&nwala district. Khiwa 
near Jliang is connected with the other Sijal tale of Mirza and SS.hibah 
and is here introduced by mistake. 

t Her husband and Hir's father. 

X Hir's uncle according to the bard, but see p. 177 ante. 

§ The Klieras are a section of the Siyals at Eangpflr in the Muzaffar- 
garh district. 

II i.e., he became a Kanphafcfca Jogi and a follower of Gorakh Nath. 
See ante, p. 435fl. 


With the help of Shahti* he took Hi'r away from the 

And wandering across the Sandal Barf he put bef into 
the Ganja Bar.f 

There a tiger growled savagely at RanjM, 
40 And Ranjha keeping his presence of mind slew him. 

Hir, seeing his prowess, became all the more enamoured 
of him. 

She loved him heart and soul and could never be sepa- 
rated from him. 

Shida followed up the runaway and overtook him at 


The Khera (Shida) went and wept in the Court of the 
Rulers (of Kabula, saying) : 
45 " He hath come (here) with my wife, the great oppressor. 
Give me back my wife, for God hath made thee a Ruler." 
The Ruler did him justice and gave back Hir to Shida. 
Ranjha he made a prisoner and put fetters on his feet. 
Kabula caught fire and half the city was burnt. 
50 The people went (to the Ruler) and complained (say- 
ing) : " Thou hast committed a great injustice. 
In giving thefaqir's wife to the Jatt ; || and hast com- 
mitted such injustice. 
That the City of Adalilf is in flames !" 
When ihe Ruler heard this complaint he took the woman 

from Shida, ' 

And releasing Ranjha from prison he gave him Hir. 
55 Then Hir and Ranjha with gladness went to theirhome. 
But the Khera (Shida) in his grief and misery became 
as a corpse. 

* Shid&'s sister. 

t This is a table-land in the Jhang district. 

X In the Montgomery district. 

§ This appears to be meant for Kot Kamalia, in the Montgomery 

II Shid^ was however a Siy&l. 

% This also appears to be meant for Kot Kamalia in the Montgomery 
district, but may mean Kot AddO in the Muzaflargarh district. See the 
next story, passim. 


Shida was (like unto) dying of his grief, 
And calling out ' Hir Hir/ my friends, he returned to 
his home. 

When the pair reached Jhang the made a plan, 

(saying) : 
60 "These two have put a great stain on our family." 

So they went again to Eanjha and said : " There is 

no remedy against Fate, 
And if thou wilt bring a procession from thy house we 

will perform a marriage, friend." 
When Eanjha heard this good news he went to (Takht) 

And the Siyals (as it were) ground the wretched Hir 

to flour : 
65 And Hir the Jattif from poison gave her life to God. 
E4njha lifting up his hand, prayed much (to God and 

said) : 
" Either do Thou bring her to life, or slay me ! 
All things are easy to thee, God, mighty and 

It is said that the grave (of Hir) opened and E§.njha 

went in, J 
70 As Ydnis entered into the whale's belly. § 

Their shrine is near MaghianEi, my friends. 

The fair (in its honour) takes place in February ; high 

and low attend it. 
There are three doors to the shrine which are open, my 

friends ; 
But.the fourth towards the KherasH is shut by the order 

of the Court (of God) ! 

* His home in the Gujranwaia district. 
t See above, line 10. 

I Seep ^178 ante. 

§ This is the story of Jonah in the whale's belly, common to 
Christians, Jews, and Musalmane. 

II Compare p. 178 ante. 

VOL. u.—6i 


75 Holding these two as saints the people make vows to 
The people of many forests go there on Thursdays. 

A tale have I heard with my own ears, my friends. 

Which I tell to you, as it is not to be gainsaid. 

There was a man, a servant of God, known as a Maker 

of Bracelets. 
80 He dwelt in sorrow in Maghiana,as he had no offspring. 
Every Thursday he went to the shrine and cried aloud : 
"0 God, grant me a son, by the blessing of these 

holy ones !" 
Four or five Thursdays he had prayed thus. 
When the invisihle angel (within) gave him happy 

news of two sons (to be born to him and said) : 
85 " Call the younger 'Ali Muhammad and the elder Eanjba, 
They will be pure and holy and the light of thine eyes." 
By the grace and mercy of Almighty God two sons 

were born. 
Exceeding pure and holy, washed seven times with the 

water (of grace) . 
The elder brother is dead, but the younger is still alive.* 
90 Pure and holy they find him and so the people praise 

He is an old man of ninety years with a bright face, 

By the grace of God, as gold doth shine ! 

* 'Ali Muliammad is still living in Magliiana and lias erected' a mosque 
th.ere. He has a gi-eat reputation for learning and holiness. His 
brother Eanjha is said to have lost his intellect from over-study of the 



f This song relates only half the story of Hir and R&njhd, carrying us to the 
point where RinjhA gets possession of Hir, and omitting the latter half 
relating to the murder of Hir, though this is the most important part 
of it, and is the portion which has given it such fame.] 

[There is nothing to add to the notes already given at page 177 of this volume 
to generally explain this story. Tbe object throughout is to give a facti- 
tious value to Ednjhd by making him out to be a wonder-working faqir 
of the type of the greater saints, and rendering the record of his doings 
as fabulous as possible. The existence of a shrine to Hir and Rftnjhd at 
Jhang probably accounts for this.] 

[The story being well known to the audience the allusions in it are obscure, 
and the dialogues most abruptly introduced ; which last characteristic has 
made it — without reference to the rough dialect in which it is composed — a 
difficult one to render without a guide.] 


Bag Hir Banjha. 

Abba] Naun Allah da lena : duja dos Muhammad Mirai : 
Tija Dai^n mat pita da lena, unhaii da chunga dildh 

sariran : 
Chautha nadn an pani da lena, jis khave man banhe 

dhiran : 


The Bong of Hir and Banjha. 

Firstly, I take the name of God ; secondly, of the Great 

Muhammad, the friend (of God) : 
Thirdly, I take the name of father and mother, on 

whose milk my body throve : 
Fourthly, I take the name of bread and water, from 

eating which my heart is gladdened : 


Panjman iiS,un Dharti Mata dk len&, jis par kadam takl- 

5 Chhewari nhnh Khwaja Pir da lena, jhul pilave thande 
niran : 
Satwan naun Guru Gorakh da lena, patal puje bhojau 

khiran : 
Athwan naun LalanwS.le da lena^ bande bandaii de tore 
tabaq janjiran. 

Ghar Maujii de Eanjha jamia; ghar Chuchak jami Hiran. 
Ral Qiil pagambari matS, rnataiaj saha jora Panjan PirS,n. 
10 Panj Pir ; chhewEin Miyan Ranjha; sat wan Hazrat Miyaii 

PiftUy, I take tke name of Mother Earth, on whom 

I place my feet : 
5 Sixthly, I take the name of Khw^ja (Khizar), the Saint,* 

that gives me cold water to drink : 
Seventhly, I take the name of GurA Gorakh (Nath), 

whom I worship with a platter of milk and rice. 
Eighthly, I take the name of Lal£i,nwala,t that breaketh 

the bonds and the chains of the captives. f 

Kanjha was born in Mauju's house and Hir in Chuchak's. 
The prophets took counsel together and the Panj Pir§ 

were rejoiced. 
10 There are the Pive (great) Saints ; the sixth is Miyan 

Eanjha ; the seventh is the Holy Miyan Mir.|| 

* See ante, passim. f A title of Sakhl Sarwar. 

+ The extraordinaiy mixture of Hindfl and Musalman. belief in the 
above verses is characteristic of the poem, and is kept up throughout it. 

§ See ante, Vol. II., p. 373. 

[I Shekh Muhammad, better known by his titles of Shah Mir and 
Miyan Mir, flourished as a saint at Labor between 1550 and 1635 A.D. 
His fame principally arises from the fact of one of bis disciples, MuUah 
Sh^h, having been the spiritual adviser of Dara Shikoh, the able son 
of the Emperor Shah Jahan (flourished 1615-1670). Miyan Mir has 
given the name to the now well-known Military Cantonment near 


Ranjha jame, te sadi ho gai sarse sab parwari. 
Phai-ko chhanan, bhaji pheri, khul gai rasat bazari- 
Kam kar Maule kujh nahiii likhia : mahl nal bihari. 

Dhur Kasbmiron Mugalete a gae, a gae ba ru Khudae. 
15 Nau hath da gattha tre hath chhubbi Miyan Ranjhe 
jimi* khichai. 
Hornaii nun jimin nalniati aian, Eanjhe nun dab te kahi. 
Kahe : " Khuari, dati, ramba ditte, NikkA^ Lobar de sai; 
Din charhde niln mera khurpa ghar de, teri mihinat 

rakhda naiii." 
Kahe : " Bagawan, buti maran, jimin banawan niain." 
20 " Chal, mana, chal kariye, phakiri sada rahan, malokan 

Ranjha was born and all the household rejoiced. 
Taking the cups the presents were made with the 

market-full of food. 
God wrote no labour (in his fate) : he was to be happy 

with (tending) buffaloes. 

The Mughals came from far Kashmir by the order of 
15 Land was given to Miyan Ranjha, nine links and three 

Others got good land, Ranjha got tares and weeds. 

Said (Ranjha) : " Nikku, thou chief of Blacksmiths, 
make me an axe, a sickle and a hoe. 

Let me have the hoe by daybreak and there will be no 
delay about thy wages." 

Said he, " I will ply (the hoe), clear the weeds and 
make the land arable." 
20 (Said Ranjha) : " Come, my heart, I will go and be- 
come afaqir, I am not happy here." 

* For mmin. 


Baithe Rsinjhe nAn garmi ho gai^ Lali bhabi holi marl. 
Takbt Hazara Eanjha turia, pahili rat kukhi. 
Gbar tan kh&nde dudb malMaii, tuk na lajde beh. 
Dbarke sonde lef siranaiij aj bas& aia bich keh. 
25 Dade Rabb kol ujar na koi, Lekb likMi ek ! 

Adhi rat Piran da bela. " Tdii kere bakht* da rahi ? 
Lambi dakri, kkundian monckEiiiij bagkal hetk bickhai. 
Bhali chahe itkon &san chak le, dkaul§,rL khake na jain." 
" Tainun, Kajl," bolia Ranjha, " SacM akh sunai. 
30 Dharmsall masilMj Kaji&, banian dharm da banan ; 
Ae sadh nun raban na deve, kaphira be-imanaii. 

As Raujha sat (at his work in the field) he became hot^ 

and Lali, his brother's wife, laughed at him.. 
Eanjha left Takht Hazara, and. the first night he found 

At home he had cream and milk, now he could not 

even get stale leavings. 
He had had a bed and pillows to sleep on, now he dwelt 

on the sand. 
25 He could make no complaint to the Great God, for Fate 

had written it so ! 

It was midnight at the time for the Saints.t " Why- 
art travelling at this hour of the night ? J 

Long thy beard and long thy moustaches and thy 
bedding under thy arm. 

If thou seek thy good go hence, or be pushed out." 

" Qazi,'' said Ranjha, "I tell thee truth. 
30 Inns and mosques, Qazi, are built for religious use ; 

And thou wouldst turn away a saint, thou infidel and 
without faith ! 

* For waqt. f i.e., ghosts : but see above, Jine 9._ 

J This is a conversation between Banjha and some Qazt on his way 
from Takht Hazara. 


T?akhm roje, parhin namajan, tangda alaf Kur§.na ; 

Ae sadh ntn rahan na deve, kaptira be-imanan ! 

Takht Hazara main bftbal da chhadia ; man chhadi sab 

A, A 

35 Sukh vasse eh nagar, kebra rain pbakir§.n nun biti !" 
G-abriiau ue tukre ande, thandi lassi piti : 
" Jug jug ji, tusin gabrfl, ithe rain phakiran nun biti !" 

" Sajje jandia, khabbe ho ja, sajje pair na pain : 
Ithe kubbhe bhainke chher* mahi da, sajje pain balain. 
40 Ape khattan, ape kamawaiij ghar tun baheke khain. 
Ratta palang, saped nihali, shauk de nal bandain." 

Thou keepest fasts and sayest prayers and knowest the 

words of the Quran ; 
And thou wouldst turn away a saintj thou infidel and 

without faith ! 
I have left Takht Hazard, of my fathers ; I have left 

my mother and all my customs : 
35 May the city prosper where stayed the faqir for the 

night \" 
The youths brought him bread and cold butter-milk : 
(Said he) : " Live for ever, ye youths, with whom the 

faqir stayed for the night \" 

" thou wanderer to the right,t go to the left, put not 

thy feet towards the right : 
For hither to the left the lions roar and to the right are 

40 I live upon my own earnings, do thou come in and eat 

with me. 
My red bed and my white bedding do I gladly share 

with thee." 

* For sher. 

t This next conversation on the road to Jhang is between Eanjha and 
Lfln&n, the heroine of the tale of Pllran Bhagat ; for which see ante, 
Yol. 11., p. 387f£. She is only introduced here as a well-known personage. 


"Takht Hazara main babal da clihaclia, bir chhade 

Kisi aghete, kisi pichhete, bikliat sare nun painde." 

" Ik gall akhan, akh sunawan, sach di akh sunai. 
45 Dliian merian dMndin bliatta, putr karan kamai. 

Do dhian ghar kuar putra, doLan nal biyab karain. 

Tainun kasam Kur&n de, meri jori bhang na pain." 

" Ik gall akhan, akh sunawan, sach di akh sunai. 

Puttan terian se khuh na liwawan, toba pataunan nain. 
50 Bhali chahunaiij pichha nun mur ja, dhaul4 khake na jain, 

Bh to Ranjha J hang Siyal nun jaunga, tere rakhan da 

" Jal bichh Lunan, main thai bichh Lunaii, main Lunan 
talian sare: 

Jithe Lunan main paif dhardi, dharti mardi bhare. 

Aj di rain sade kat ja, nagari bas j^ sari. 

" I have left Takht Hazara of my fathers, and have left 

my weeping brethren. 
Sooner or later troubles fall upon us all." 
" One thing I say to thee and I tell thee truth. 
45 My sons are earning well and my daughters take them 

their food to the fields. 
I have two virgin daughters in the house and I will 

marry them both to thee. 
I adjure thee by the Quran not to spoil this match." 
" One thing I say to thee and I tell thee truth. 
Thy sons shall dig me nor wells nor ponds. 
60 If thou seek thy good go back, or I will push thee away. 
I am Ranjha and am going to Jhang Siyal and thou 

shalt not stay me." 
" On water I am Lunan, on land I am LAnan, I am 

Lunftn the haughty : 
Where I Lunan place my feet the earth trembles. 
Spend the night with me that the city may prosper. 


55 Tei-e khatir main ithe a gai, kadhi mandiron nikalti nain." 
" Ik gall akhan, akli sunawan, sach di akh sunai. 
Sawa man kache main dodej pinda bhang da or^k nain. 
Sawa. ser fahim* da, ikko niawa darii di pinda sai'Mi. 
Buri mahi da dildli main pinda, cliuri kbanda ghi khaud- 
60 " Gadiaii-walio, lad lo gadi, Atan-walio bhai : 

Banghiaii-walio tund sharab de mere pe jao dhaular dl 

Ik lakkb lage, tan main do lakkh de deaii; mibinafc 

kisi di rakbdi nahin. 
Nagari meri Ranjha a gia, a gia pftra sain." 
"Takbt Hazarion main, Ranjha, tur pia, MaujA Jatt da 

55 For thy sake have I come here, that never (before) left 

my palace." 
" One thing I say to thee and I tell thee truth. 
1 take a man and a quarter of poppy juice (daily) and 

drink an endless quantity of bhang.f 
I take a ser and a quarter of opiamj and a whole cup 

of wine at a draught. 
I drink the milk of brown buffaloes (only) and eat 

cakes of sugar and butter."§ 
60 " carters and camel-drivei's, take up your loads : 
porters, take cups of wine to my palace. 
If your wages be one lakh (of rupees) I will pay two 

lakhs : I will keep nothing back. 
Ranjha hath come to my city : a holy saint hath come." 
" I, Ranjha, am come from Takht Hazara, the son of 

Maujii the Jatt. 

* For afim, opium. 

t See Vol. II., page 290. A man and a quarter would be over a 
hundredweight ; of course a fabulous amount. 

X i.e., 24 lbs, enough to last a confirmed opium-eater six months. 

§ All this is meant to show that he would be a very expensive guest. 

vol/. II.— 65 


65 Jad main Eanjha, panjan baras da hoia magar macjhJ 

de laia. 
Baran baras manjhElri chari^n, sir bape de raj kamaia. 
Mar gae pita, tan pai gae kajie, bhaian daga kauiaia. 
Main ton, Eanjlia, Jhang Siy^le nun jaoga, nahin hatdi 

tera hataia. 
Pichbe ranan bahian chhadian, Lali nfiii bahat piara." 
70 " Maran dangto, ghattaii asJ, turat utha dean phai. 

Ik lakkh mangia, main do Ekkh laia ; mihinat kisi di 

rakM nain. 
Nal sukhan de jhuta kita, umar sari cbhaddi nhin. 
Tare kbatir main ithe a gai, mabilan bahir nikaldl nain." 
" Bhajjan dangari, tutan rassi ; pbakir nabifi phai charh- 

adi." • ■ ■ 

65 When I, Eanjha, was five years old I was put to mind 

Tending the buffaloes for twelve years, I live upon my 

father like a king. 
Wlien my father died I fell into trouble and my brethren 

cheated me. 
I, Eanjha, will go to Jhang Siyal and will not be stayed 

by thee. 
I have left many women behind me and Lall* loved me 

70 " I will beat thee, I will bind thee, I will hang thee up 

at once. 
They asked one IdM (of rupees) and I gave them two 

lalihs ; the labour of none (of them) was unpaid for. 
Thou hast gone back on thy word and all thy life I will 

■ not let thee go. 
For thy sake did I come here, that never (before) left 

my palace." 
" Thy sticks will break and thy ropes will snap ; thou 

canst not hang thefaqir." 

* See above, line 21, 


75 " nasi bah&ne men tatth4 kita ; tan lad le 4}, yarf." 
" Bhajji phirdi bichh masanian, ulti jhagre baudi. 
Piclili&a murke, vekh le ; terl dhaular jaldi jandi \" 

" Ik gall 4klian, akh sunawaiij sacli di akh sunai. 

Pirari bbijia, chalke a gik, h gia tere tairi. 
80 Panj ser dddh di lor ban gai, main w&far mangda n£lin." 

" Panj ser dAdh bhet Piran de dena, avin gaw^na 

Aggion K&,njha bolda : " Tainim akh sunai : 

Bakrian teriS,n pai ja petM, bher na rah jae kai. 

Bichh baran de mar jhix lele, ghar mar ja buddhi mat. 
85 Ran mar jae, t&n randa ho jae^ nigar-sigari £ie \" 

75 " It was in laughter and fun that I upbraided thee ; so 
load up thy bags, my friend." 
" Thou art like a mad-woman wandering in the burning- 
grounds and quarrelling foolishly. 
Turn thy head and see : thy palace is on fire !" 

" One thing I say to thee and I tell thee truth.* 
The Saints have sent me and I have come to thee. 
80 I want five sersf of milk and nothing more." 

" I have to offer the five sers to the Saints and have 

no more to waste." 
Then said Ranjha : "I tell thee : 

Thy goats shall die and none of thy sheep shall escape. 
Thy lambs shall die in the fields, and thy old mother 

at home. 
85 Thy wife shall die and thou shalt be a widower and 

shalt be ruined !" 

* This conversation is between Ranjlia and a householder on the 
way to Jhang. 
t In India liquids are measured by weight : a ser is about a quart. 



Panj Pir, chhewan Mnjhk, kallar goshat Mi : 

Kali kambal mohgan-wali Piraji het bichlia]. 

Baheke E^njha banjali bajawanda, Darge kftk sunaJ. 

Ap Indar ne sun 1} banjali, bbui-i mahi arson M. 
90 Sabv sabilrl de, bare ghat lie, bbilri pasmen M. 

Fabili dhar R^njhe ne Dharti Mata niln de, lie duji 
kansi pai. 

Bhar bhar cbipian dinda Piiin nilA, Pir pi pi dm doain : 

"Jail, Ranjha, tainun Hir bakhshi Makke Madine 

Takht Hazara RanjhS. turia, hoke turi^ nit ana : 
95 " Na koi an sian mere, na koi shahr thikana \" 

The Five Saints and tbe sixth Ranjta took counsel 

(together) in the wilds : 
And beneath the Saints was spread a black blanket 

full of holes, 
RanjhS. sat and played on the flute and the sound of it 

reached to the Court (of God). 
Indra heard the flute and sent a brown buffalo from 

90 He had patience and took a large pitcher and the 

buffalo gave milk.* 
The first spirt Ranjha gave to Mother Earth, and the 

second went into his eup. 
He filled cups and gave to the Saints and the Saints 

drank and gave their blessings, (saying) : 
" Go, Eanjha, Hir hath been, given thee from Makka 

and Madina.-"t 
Ranjha left Takht Hazara in low spirits ; 
95 (And said) : "I have no friends now, nor do I know of 

any (friendly) town \" 

* Which he had failed to get foom the householder, 
t i.e., by the Prophet Muhammad. 


Pattan rat Eaiijlie nuii a gai; laida dang nidaiia : 

" Ba ra Khudae de bere pa de^ Ludana^ main Jhang 

Siyalaii nfln jana." 
" Adhl rat, Piran da vela : tun kere bakbt da rahi ? 
Eh da halki kali bagdi, lendi diir himain : 
100 Gausan kutbari di akal ganwandi, teri takas laghan di 

Hatke jbar munda lamba pai ja, sawere lakhke jain." 
CLbattia baje sur jad kite, bichk birun da baja bajaia : 
Biche turian, biche bliarkari, biobe naoh karaia. 
Biche utbe bolan kokr^, biche mor bulaia : 
105 " Ba ra Khudae db bere dho de, Ludana; koi gaush kutb 

charh aia." 
" Gaush kutb da vela eh nahlii, chor uchakke phirde. 

Night overtook Eanjha at the ferry* and the sting of 

sorrow entered him : (said he) : 
"■ For God's sake, (ferryman) Ludan, give me a boat, 

for I have to go to Jhang Siyal." 
" It is midnight and the hour for the Saints : t why art 

travelling at such an hour ? 
This river runneth violently and runneth afar : 
100 It frighten eth holy men and saints and thou shalt never 

cross it (now). 
Better stay now and lie down under a bush, and cross 

in the morning." 
(Ranjha) played the 36 tunesj and played in the wilds : 
On pipes and then on drums and then he made the 

(creatures) dance. 
And then the cock crowed and the peacock screamed : 
105 " For God's sake, Ludan, give him a boat; he is some 

holy man or saint." 
(Said Ludan) : "This is no time for saints and holy 

men, but for thieves and pick-pockets to roam. 

* Over the Ohinab : he is now fairly started on his road, 
t See above, line 26. J See Yol, I., p. 176. 


Biclie machh, biche murgabiafi, biche naka ghflrde : 
Gausb kutb je honda Makke da, inhon bere painde dhur 

Inli&.u jihiS,u marorewale main balile dekhe tbarde." 
110 Sube sar fajar da bela: "Tfi.n kidharoii h giS, nattha ? 
Hatth vicbh kuiidhi, mundhe bhora, sir balia dupatthEl. 
Hornin nadiaii bahan changer?, Chlndal da baban • 

ubattba : 
Kachian kand^n nun garat kardi, pakkian deke sitdJ 

Macbha kachha oi-ak hai nabin, bich sansar di chhatta. 
115 Tere kbatir beri dho lie ; kyun dubta, gafilia Jatta ?" 
" Gbar ma-pian de lap ladkiari, sade palle Ludan paia 1 
Gliar murakh de basi; bo gia, ro ro janam ganwain. 

Large fish and water-fowl and crocodiles roam (the 

river) : 
If he were saint or holy man of Makka* he would find 

a boat for himself. 
I have seen many a vain fellow like him." 
110 It was the hour of early morn ; (said Ludan) : " Whence 

ai't come alone ? 
A staff is in thy hand, a blanket over thy shoulder, and 

a kerchief on thy head. 
Other rivers flow gently, but the Chandalf boils along, 
Sweeping away the mud walls and throwing down the 

brick ones. 
There are endless fish and tortoises in the world. 
115 I have a boat ready for thee; but why drown, heed- 
less Jatt ?" 
(Said Eanjha) : " I that have been loved and petted at 

home have (now) Ludan for my lord ! 
I am dwelling in the house of a fool and am throwing 

away my life in tears. 

* i.e., a real one. t The Chinab. 


Ma-pian merau de kus bas nahiii, n4idn Bahmanaii dagfl 

Khund ja bere, pbat ja chappa ! S^nAii Khw§ja vichhon 
lal paia.^' 
120 " Bhaja bbaja mairi, Ludan, h gia, k gia unchi keri. 

Kahe : kisi de chhariaii ir>(lng§.n ? Kate : magre lag gia 

keri ? 
Gunni marke achhi le ja, uckkal dheri teri. 
Ik le ja, ik chhad ja^ dhakke de rahande Ludau de 

" Bhaja bhaja a gi^, Ludanaii, a gia unchi kerin. 
125 Na kisi chharian mAngan; na magre lag gia heri. 

Je tfln putr mallah da, Ludanaii, bhajke phar le beri. 
Doviii rahan mubarik tainun, ehnaii se j^n chhura le meri. 

It was no fault of my parentSj but the barbers and 

Brahmans deceived me.* 
May thy boat sink and thy oars break ! I have found 

a ruby from Khw^ja (Khizar)."t 
120 " I, Ludan, have come quickly, have come to the lofty 

Say : hast stolen any one's cattle ? Say : is any one 

pursuing thee closely ? 
Make thy choice (of the boats) and take the good one 

according to thy desire. 
Take one and leave one, that Ludan's house may not be 

" Quickly hast thou come, Ludan, hast come to the 

lofty bank. 
125 Neither have I stolen any one's cattle, nor is any one 

close behind me. 
If thou be a (true) boatman's son, Ludan, quickly get 

the boat. 
Mayest thou be happy in both (worlds), that savest my 

life in this one. 
* i.e., into hopes of a wife in Hir. f i.e., out of the river. 


Ratta palang, sapod nihali; — kis umra di beri ? 
Zarri, ik Ludanau, mainfin so lain de, rah ja jan snkh^lJ 

130 Baddi deke Raujha so glaj banke dharam de bliai. 
" Unche dbaular Siy§,lari-walie kolia Mandi kheri : 
RattE palaug, saped nihali, Hir Siyal di beri 
Dhl Chdchak di, bahin Pathan di, ran phirdi ishk di 

Chhej utte panchhi langh ja, Jatti jan ganwa de meri !" 

135 Deke baddi Ranjha so gia, Ludan niin bhang piya li, 

Sutfci pai nun supna a gia, kinne pandi ne chhej lut&ve. 
" Akh&n sachi, akh sunaia, eh gall ra mere man bhave. 

The bed is red, the bedding white ; — what noble's boat 

is this ? 
Let me rest a moment here, Ludan, that I may be 

at ease." 
130 Ranjha gave him a bribe, and, becoming his sworn 

brother, went to sleep (on the bed). 
(Said Ludan) : "' There is a lofty palace of the Siyal's 

near the Khera's* Quarter. 
The red bed and the white bedding and the boat are 

Hir's, the Siyal (lady). 
Daughter (she) of Chuohak, sister of Pathan, a very 

maiden of love. . '"^ 

If a bird fly over her bed (Hir) the Jatt woman will take 

away my life \" 
135 But Ranjha gave a bribe and went to sleep, and made 

Ludan drunken with bhang. 

As (Hir) lay asleep she had a dream that some one 
had ruined (lain down on) her bed (in the boat). 

(Said she) : " I tell thee truth, I tell thee that this will 
not leave my mind. 

* A division of the Siyal Tribe. 


Mtin mainAn supn^ k gia, kal^ nag dar^ve." 
Akhe tan: "Mainftn E^njM milan; naMn, tan kabar 
140 Eholke patri das de, Tulsia, jo teri patri bich likliisl 

*' Patri kholan, khol sunaw^n, sach di akh sunawan : 
Chliejf teri sahu tei-A son gia ; jhuth kadhi na lawuii." 
Ral mil sai^n matta mat^ia, Phatti tali ckarhai. 
" Son Biran de ; kasam Kurdn de ; jhuth boldi nain. 
145 Ohheji teri salau tera so gia ; main sach di akh stinai. 

Tiln chalke pbar lo Ludan mallah niln; waddi lake, chhej 

Dil dariya samundaron dung-a : kaun dilan di jane ? 

I had a dream in the night ; a black snake* came and 

frightened me." 
Then said she : " I must meet Ranjha^ or I stall go 

into the grave. 
140 Open thy books, Tulsi,t and see what is written 

in thy books." 
" I open my books and I tell thee truth : 
Thy lover hath slept on thy bed ; I will tell thee no 

The maids met together and consulted, and sent Fattif 

up a tree. 
(Said she) : "I swear by the Saints ;§ I swear by the 

Quran; I tell no lies. 
145 Thy lover hath slept on thy bed ; I tell thee truth. 

Go and seiz'e thou Ludan the boatman, that hath taken 

a bribe aud destroyed (the honour of) thy bed." 
The heart is deeper than seas and rivers : who knoweth 

the heart ? 

* i.e., something evil. 

t The family Bratman of these Muhammadans ! It is not uncommon 
however lor Panjdbi Muhammadan tribes to consult Brahmans in this 

X One of themselves, § See Vol. II., p. 377. 

VOL. u — 66, 



Bicbe beri, biche cbappa, biche banjli muhane ! 
Chaudan Tabak bande bich bas gae, tambii wango tane ! 
150 Je koi thath dilan di bujTie, bar dam khusbian mane ! 

"Nange pinde cbotan mariarij meri bundi nain nimani. 
Jibian cbotan tan mere lai^n, tere ik lags tan jane ! 
Landian, lamian, cbbail jawanan, son gae cbbej cbam- 

' bell. 
Suttd bij tan jag pio, cbugalan pbal cbameli." 
155 AiS. S§,wan, Hir de dil parobawan, panni cbbadian sikban. 
Kannan manda balobe sondboj jboli anti bakikan. 
"Ki bo gia jbat main cbbej so gian? Ki lag gai laj 
sari k an ? 

It batb boats and oars and boatmen witbin it ! 
Tbe Fourteen Quarters* (of tbe World) are in it, stretch- 
ed like a canopy ! 
150 Wbo knowetb tbe dictates of tbe beart will be bappy 
every moment ! 

" Tbou strikest a nakedt body and my eyes are weary. 
If one sucb blow as tbou givest me were to reacb thee 

tbou wouldst understand ! 
wicked, tall and bandsome youtb, tbou bast lain on a 

jasmine bed. 
As tbou bast lain, awake now and pluck tbe jasmine 

155 Sawan bad come and Hir's beart inclined (to love) and 

tbe berbs began to spring. J 
Beautiful were tbe rings in ber ears and bracelets on ber 

(Said Eanjba) : " Wbat if I lay on tby bed awhile ? Dost 

fear shame from tby family i* 

* Muhammadan notion. 

t i.e., a defenceless body : this conversation is between Hir and 

J The rainy month of July- August and the season of love to Nor- 
thern Indian ideas. 


Teri sadi mandaii di yarf, dastan sandia likan." 
J hang Siyale arfl pakke, bagin mitthian dakhari. 
160 Hir kahindi : " RS,njha, tun sacli akh : ki sak lagdian 

apan f 
" Jadon, Ranjha, main ghar Indar de siga, tM patar 

banke ai. 
Jadon main, E^njha, Namanand ban gia, tan main 

Gorkh^n parnai. 
Jadon main, Ranjha, Radhe Kishn siga, tu Brikhbhan 

di jai. 
Phir tail, Eanjh^, main Takht Hazara jamia, tH Chuchak 

Mihar di jai." 

Like the lines on the palm (of the hands) thou and I 
have been lovers from the begi;ining." 

The peaches were ripe in Jhang Siyal and the sweet 
grapes in the gardens. 
160 Said Hir : " Ranjha, tell me truly : what is the relation- 
ship between us ?" 

(Said he) : " When I, Ranjha, was in the house of Indar, 
" thou wast a maiden there. 

When I, Ranjha, was Namanand,* thou wast my wife 

When I, Ranjha, was Radha Kishn,t thou wast Brikh- 
ban's daughter. 

And then when I, Ranjha, was born in Takht Hazara, 
thou wast born to Mihar Chuchak." J 

* i.e., Ramanand, tlie mediseval reformer of the 15tli century, and 
the founder of the Bhagats or Hindi! freethinkers. 

f Radha was the wife or mistress of Krishna, and Vrishabhanu was 
her father. Radha Kishn joined together as in the text is a common 
modern synonym for Krishna, as Gauri Sankar is for Siva. This 
pairing of the deities, male and female, is carried to a climax in the 
Hari-hara or half-male and female god sometimes depicted in Vaish- 
nava teraples. 

X All these are allusions to their respective former births under the 
doctrine of the transmigration of souls. 


165 " Dahri a gai, patte rakhi lie, kis bidh raM kawara ? 

Ike nanak Mnais., ike tuii d&dak tevh hinari, ike tte bhaian 

nu& nabin piSjra : 
Ike tu mankujhajjlnejaniajnaMij tflnlal kharidanwala. 
Inbin gallan bicbon augun tain'un, tfln tAion rab gia 

"Munb dabri, sir patte rakbS, He, nabin main pbirda 
170 N&nak nncba, mera dadak uncbS, uncba Takbt Hazara. 
Na m^n kucbajjl ne jania, bbaian nun babut piara. 
Sat bbarjailri, gbar katak ranan da ; main lal kbaridan- 

Gbar Cbucbak di Hir sun 11, main ob da baran-wala. 
Mandi cbangl da nabin, Lali nun babut piara." 

165 "Tbou bast a beard and tby bair is grown, bow art thou 
'still a bacbelor ? 
Eitber thy motber's or father's relatives are low people 

or tby brethren love thee not. 
Either thou art born of an inferior mother, or thou art 

a dealer in rubies.* 
In some way there must be a fault in thee that thou art 

a bacbelor." 
" There is a beard on my face and hair on my bead, but 
I am no bachelor. 
170 My mother was well born and my father well born and 
lordly is Takbt HazSra. 
I am not born of an inferior mother and am much loved 

of my brethren. 
I have seven sisters-in-law and many women at home; 

I am a dealer in rubies. 
I have heard of Hir in Chucbak's house and her will I 

I set not my heart on good or bad (women) and am 
much loved by Lali."t 

* i.e., a rich man. f His sister-in-law : see above. 


1 75 Chand siirij charhon rah gae, M tar^n di ai. 

Chhaparaii bichon pani sAkh gae, bele sAkh gae gMi. 

Ap Muhammad janj charhia, Brahm^ bedi gadai. 

Ealke huran mangal gavian^ parian mehndl lai. 

Panjan Pir^n ne kalime parh lie, Khaja bhare ogS,hi. 
180 Hir Eanjha da mela ho gia, phirian Rabb rajai. 

" Ikj Babalj main mahi ^nda, Jatt manjhi char le ave. 
Jis manjhi nftn khonda landa, katta mul na jave. 
Agge mahi ikki charhde, eh kalla char le ave. 
Surat mahi di chandar bargi, us di tab jhalll na jave. 

1 75 The sun and moon ceased to rise and the stars to shine 

The water dried in the ponds and the grass dried up in 
the wilds. 

Muhammad formed the marriage procession and Brah- 
ma (!) set up the posts (of the marriage canopy). 

The maids of heaven sang songs of rejoicing and fairies 
brought the henna.* 

The Panj Pir performed the ceremony and Khwaja 
(Khizar) was witness. t 
1 80 Hir and Ranjha met together and God was favorable to 

(Said Hir) : " Father, I have brought a neatherd, a Jatt, 

to graze the buffaloes. 
Whichever of them he touches with his staff will surely 

bear a (cow-) calf. 
Hitherto thou hast sent out 21 neatherds ; this one will 

graze them alone. 
The beauty of the neatherd is like the moon and his 

habits shall not depart. 

* For staining tlie bride's hands. 

t These liaes are meant merely to convey a general idea of magni- 


185 Ik mahi di tab bari hai, bhattS. Hir se dhuwave. 
Ape chAve, ape rirke, ape dudh jamave." 
" Jehraj Hire, taiii rQS,hi anda ; majji kere saLre di 

chare ? 
Addi R§,njlie di raj karaindi, khunde di matak bkari. 
Tin pau ghi patthian uun maldS,, choke jimiri nun 
190 Dand Ranjha di sone di mekhan : kidian majji chS^re ? 
Jinni gharian phir gia lar, du basde hiihe uj4re. 
Ehan de patte kadhi na basde, phirde dware dware. 
Adhi raton mera mung£i charhda, inhon sote nun rain 

Bhali chahe lar chhor de chak da : sanun agle mahi piare." 

185 The neatherd hath one bad habit, that Hir must take 
him his food (to the fields). 
He will himself draw, curdle and set the milk." 
" Hir, the neatherd thou hast brought : will he 

graze any one's buffaloes ?* 
Eanjha's heel hath the signs of royaltyt (on it) and he 

hath a mighty .staff. 
Three-fourths of a ser of gU he puts on his locks, which 
fall to the ground. 
190 Ranjha's teeth are pegs of gold : whose buffaloes shall 
he graze ? 
The houses that this youth shall visit will be ruined. 
His work shall never prosper, but he shall wander 

(begging) from door to door. 
My cattle graze at midnight, but he passes the night in 

If thou wishest thy good let the youthful servant go : 
I am pleased with my former neatherds." 

* Being too noble for sucli work. 

■f This is the " lotus mark" mentioned at p. 336, Yol. II. 


195 " Ghar baithe sardari kariye, turke banne nak^re. 

Kukhon haule kini, Hirej parbafc jede bhari. 

R^thon de put chak sada le ; cbak honde kaun bicbare ? 

Bir PatMn tainuii gbusae honde^ tere pifl ne mihine mare. 

Chbad de palla, mur j^e ghar nAii, asi uriye bans bicbari. 
200 Raji hoke maindn tor de, jake raliye bbaicbare." 

" Ik gall tainAn akban, Eanjbe, sacbi akh sunai. 

Je tii rabe, tan rabAngi ; na, jaun tere tain," 

Cbiicbak kabiada akbda, sacbi akb sunai : 

" Sun le, Eanjbe bbai, is baron meri mabian bank le, 

duji bank le gain." 
205 Sattar Kban, babattar umre, Hir Cbucbak ne Eanjbe nAn 


1 95 ( Said Ranjba) : " At borne I was a nobleman, but going 

abroad I am become of no account. 
Hir, tbou bast made me ligbter tban a straw, tbatwas 

as beavy as a mountain. 
The son of noblemen is called a servant ; and bow 

helpless is a servant. 
Thy brother Pathan is wrotb with thee, and thy father 

doth reproach thee. 
Let go my robes that I may go back home, and let me, 

the helpless swan, fly away. 
200 Let me go of thy own free will, that I may mingle with 

my brethren." 
" I tell thee one thing, Eanjba, and I tell thee truth. 
If tbou remain I will remain, or I will go with thee." 

Saith Ohflchak and be speaketb truth : 

" Hear, friend Eaujb^, drive the buffaloes from this pad- 
dock and the cows from the other." 
205 Before 70 Khans* and 72 nobles Obftcbak betrothed 
Hir to Ranjba (saying) : 

* i. e., leaders of the Siyals. 


"Jab lag jive, mal hai mahi daj tain te mar gae nabar 

Je te te ko! Hir khoi tore, bich Darg41i dean og^hi."* 
Jadon Ranjhe nun eh gall akhi, hak lian majji te gain. 

" Babal tere, Hire, oh dhan dinda, jevk charia lorda 
210 Pat dian kili, tora dian rassi ; majji hai badi kamzdti. 
Sappan nal hai majlis meri, sheran nal jamati. 
Tdn ton soi rang mahil bich, slnte nibar dean nahiii 

" Hatth banhke karan binti, tainun sachi akh sunal. 
Ik p^se merS, Chuchak b^bal, ik pase TuUi mai. 

" As long as thou shalt live she is thine, and when thou 

art dead she will not deny it. 
If any one tear Hir from thee I will bear witness 

(against him) in the Court (of God)." 
When RdnjhS, was told this he drove off the buffaloes 

and the cows. 

(Said Ranjha) : " Thy father hath given me, Hir, cattle 

that will only graze at night. 
210 They pull out their pegs and they break their ropes ; 

these buffaloes are very vicious. 
My company is with the serpents and my friendship 

with the lions. 
Thou sleepest in the painted palace and I cannot pass 

the night." 
" With joined hands I beseech thee and I tell thee 

On one side of me (sleepeth) my father Chuchak and on 

the other side my mother Tulli. 

* For guw&M. 


215 Ik ptlse bir Pathan sond^, kol sondl Kodi bharjai. 

Chhep majji chal bele n&h, main din charhde nAn ai." 

" Manjhi aian, mera ciikk nabin &ia, kebre rangah bich 

ratta ? 
N^ main katia, nfi, kaddba kasida, deke a gai R§,njhe 

nfln bbattd. 
MutbEin bbarke jad dekba si, mere Ranjbe da pinda tatta. 
220 Nan mabian sukb Sultan di destn, dasw3,n cbbad^n katta : 
Teron lake langi dean, sir da dewan aaf dupatta : 
Inni baksan* us nUn, jei'fi, koi Ranjbe nun kar de acbba. 
Jera koi Ranjbe nM raje kar de, asin baji o Makka. 
Hir Siyal, main toben dub gai, jadon de li& beri nim 


215 On one side sleepetb my brotber Patban and near bim 
bis wife Kodi. 
Drive tbe buffaloes to tbe forests, I will join tbee at day- 

" Tbe buffaloes bave come, but my servant batb not 

come ; in wbat pleasures is be joying ?t 
Neitber bave I spun, nor bave I plied tbe needle, but I 

am cpme witb food for Ranjha. 
Wben I sbampooed my Ranjba I found bis body bot. 
220 Nine buffaloes do I vow to (Sakbi Sarwar) Sultan, and 

tbe tentb sball be a (cow-) calf. 
I will give bim my skirt and tbe kercbief from my bead : 
To bim will I present tbem tbat sball make my Ranjba 

For bim tbat sball make my Ranjba bappy, will I be a 

pilgrim to Makka. 
I, Hir of tbe Siyals, was ruined for tbee, wben tbou 

(Ranjba) didst pusb off tby boat. 

* For bahhshdn. 

t Fi-om liere to line 264 is a lament by Hir. 

■VOL, II.— 67 


225 MaDJhi kim, chak nahin &ia, bele bich khari palammS,n. 
Taliaii jhasson, dast marOfan, mera nij bhaiari kamtn^n. 
Jandi joban, bahinde p§,nl kinni nahin ghati^ bannan. 
Bahar jivea babal Chiichak jhirke, ghar kven TuUi am- 

Javen masite Phattu Kajt jkirke, dar bich cMcM Kaidfl, 

230 Tanjan bich kurito jhirakdiafi, bich vi gali de ranan. 

Dhulke mera joban bich rS,blri pai ^&, mainiin disda 

obh& kamman. 
Je janan mainftn kajia painge, to nij SiyMe jamman ! 
Manjhi aian, ch^k nahiii kik, manjhi nte kis bidh talle ? 
Aj Banjhe ghar Hip de nahiii ^i^^ khabar nahin bich 


225 The buffaloes have come, but my servatit hath not come, 

and I search for him in the forests. 
I will rub his feet and knead his hands, that is my 

My youth is fleeting and none can stay the flowing 

When I go abroad my father Chuchak scoldeth, when I 

return home my mother Jnlli. 
When I go the mosque Fattfi the Qazi scoldeth and at 

home my uncle Kaidn, the cripple. 
230 The maids jeer at me in the spinning place and the 

women even in the lanes. 
■ My youth declining hath gone far away and seemeth 

afar off. 
Had I known that I would fall into such trouble I would 

never have been born among the Siyals ! 
The buffaloes have come, but my servant hath not come : 

how have the buffaloes come ? 
To-day Ranjha hath not come to Hir'a house and there 

is no news of him in the forests. 


235 Dldhad-wale dAdh sambMle, Grurdn ne sambhale chele. 
Hir hathni, mali£iwafc Miyan R&njh4 ; mainiin j(in bh^ve 

tfln palle. 
Ydr yaron kolon bidhia mangde, jAn GurM se chele. 
Charon nain katt§,-badda ho gae, dhalon son sele. 
Bele bich phirdi dl lungj pelt gal, bhaj gai sAM tele. 
240 Ab de bichhre kadi milenge, hovenge sababon de 

mele ! 
Suniye, Khw^jia Baba, jandia mera cMk tere sambhe. 
Sap na lare, sher na bhenke, chor nt charhe l&mbe ! 
Aia Sawan, dil parchawan, Dharti chhadian siran. 
Nadhian nAn bar maps de lie, taiaun Hir nAri Panjan 


235 Milkmen watch their milk and Gurfis watch their dis- 

(I) Hir am an elephant, and Miyan R&niha is my driver : 
thou canst use me as thou wilt. 

Friends take leave of friends, as Gurus do of their dis- 

Our four eyes met, as spear 'against shield. 

Wandering in the forests my kerchief is torn, and ripped 
up is my red scarf. 
240 If the separated meet again, happy will be the meeting ! 

Hear, saintly Khwaja,* my errant servant is under 
thy care. 

Let no snake bite him, no lion frighten him, no thief 
trouble him ! 

The rainst have come and my heart rejoices and the 
Earth brings forth. 

Parents shall' find husbands for their maids and the 
Panj Pir for Hir. 

* Shekh Faridu'ddm Shakarganj, the great saint of Pak Pattan and 
patron saint of the Siyals ; commonly also called Baba Farid. 
t The season of rejoicing to Indian women. 


245 Suniye, we naliari, ^atliia bhalia : kyftih biite patda kaliiri ? 
Shahr dariyawan di risan karda, tun tul chliapre de naiu ? 
Aisi pattan manji langian, aisi pattan gaiii. 
Aisi pattan Miy&n RanjhS, langh gia, mera Hir nadhi da 

Je phakaron di'doa lag jie, tainiin phir bagega nabin. 
250 Sarpar Hir ne Ranjlie nun milna, bhaven jan jave ajain. 
Rain andheri; galian chikar ; bijli lasak darave. 
Dharti Mat§. mainun bel nahin dindij maithon ambar 

charlia nahin jle. 
Khabbe javen sher bahakd^i^ sajje basir khave : 
Sarpar Hir ne R&njhe nun milna, jun Kajir* nM bhave. 
255 Mulk RabbanS, paike so gia, mainun laian tatti nun 

245 Hear, thou stream, I know thee well : why dost thou 

throw down the trees ? 
Dost rival the great rivers, that art not even equal to 

the ponds ? 
Such a ford can buffaloes cross, such a passage can cows. 
Such a ford can Miyan Ranjha cross, the lord of Hir, the 

If afaqlr curse thee thou shalt no longer flow. 
250 Hir shall surely meet Ranjha, though she lose her life. 
The night is dark and the lanes muddy and the light- 
ning frighteneth me. 
Mother Earth giveth me no cover and I cannot climb 

to the heavens. 
If I go to the left lions frighten me, if I go to the right 

serpents bite me : 
But Hir shall surely meet Ranjha, if God be favourable. 
255 God's earth doth sleep, but I the wretched am pierced 

with the arrows (of grief). 

* For Qddir. 


Dfidhonwdla dftdh sambhale, Slialiren miliS-n bS.DgS.n. 
Milna hai tA mil par, RanjhiS, ; nahin, ineri j^n nikal cha- 

liah chkngkh. 
Sap shi mainun khan niln awande, pelnl diai charli g}S,n 

Manjhi manjhi sab koi adk^, manjhi ban huran parian. 
260 Sing manjha de balbal khftnde, pat par sawandian 

DAdb luanjbi de sbarbat mitbe, gbiu misri di dalian. 
Babir jan ji sahawan, gbar awan to galian. 
A, Miyan Ranjba, cbaupat khele, khasmon nun khadian 

Asbak te m3,sbAkan Aika galian bich jag do turlan." 

The milkmen have collected the milk and the cry 

(to prayer) resounds through the city.* 
If thou wilt meet me, Ranjha, meet me, or my life will 

depart in tears. 
Serpents and lions come to destroy me and the waters 

have risen on high. 
All call them buffaloes, but the buffaloes are spirits 

and fairies. 
260 The buffaloes' horns are beautifully curved and their 

buttocks fat. 
The buffaloes' milk is sweet as sugar and the butter as 

Going out they beautify the fields, coming home the 

Come, my Lord Ranjha, let us play at chaupur,f and 

let the buffaloes go home. 
The story of lover and beloved is known throughout 

the world." 

* i.e., it is morning. 

t See Vol. I., p. 243 ; and Yol. II., p. 282. 


265 " Marl jon z§,t cMk§,n di, bad boi mandi ave. 

Ki tail kisi di gandM Iftti, akhe tun Hire kuMve ? 
Bukal kholke dikha, Eanjhia, tainun mnslik chandan d^ 

Bukal Ranjhe de bicli Hir si, je Rabb parda -pkve. 
" Mari jat sadi ban&nda, tainflri sharam na ave 1 
270 Na main kisI di g^ndhi Iflti, ni hai meri Hir kulave. 
Chandan rukb. Kashmlron dub pia, bahan pi4 harave : 
Kheke manjhi chandan nM, langhdian muslik manjhi te 

Jad bukal kholke dikha li Ranjha, pichon Hir nazar na 

ave ! 
Ranjha jati Mauju da bet&, Rabb oh di sharam rakhave ! 

265 Said Pathan : " A low set are servants and bad to the 

Hast thou stolen some sweet perfume, or is Hir em- 
bracing thee ? 

Raise up thy arm, Ranjha, for thou dost smell of 

Hir was under Ranjha's arm, but God hid her. 

( Said Eanjha) : " Thou dost call me a low man and hast 
no shame ! 
270 I have stolen no sweet perfume, nor is Hir embracing 

A sandal-tree had been cut in Kashmir and floated 
down the river : 

The buffaloes (in crossing it) ran against the sandal- 
tree and the scent stuck to the buffaloes." 

Then Ranjha raised up his arms and there was no sign 
of Hir ! 

And God preserved the virtuous Ranjha, the son of 
MaujA, from shame ! 

* The story progresses, and Pathan, Hir's brother, tries to catch 
Ranjha with Hir and fails, 
f i.e., sweetly. 


275 " Akhaii sachi, alch sunawfin, tainfin sacM dkh sunM : 

Eh le apna bhugal bMra^ eh khan&n han manjhi di 

AA - 

Tuha nlin daulatmandan nun chak bahutere, sanM 

ch§,karan nun bahutere thaiii. 
Tide bans, ude nahfn bhande, udke ]'§.n surgan de tain. 
Panan di bafi nfin r^khe bahutere, bhawaran de phulaii 

de tain. 
280 Bir Pathan mainun mihine ni§reri, mera rahina mubS,rik 

Hir, oh di yari lawan, sher jagawan, nag jag^wan kali. 
Siron dharon di b&ji lag gai, tiin chal nahin jand^ chali." 
Pat pat sitdi' ndndian, kes makhan di pali. 
" Iko lag gal, tAchhodijandan, kache mahi, b§.balChuchak 

bali \" 

275 (Said Eanjha to Hir) : "I speak the truth and I tell 

thee truth : 
Take thy brown blanket and the cow-bu£faloes that are 

standing (waiting). 
Ye rich can find many servants, and we servants many 

a place. 
The flying swans cannot be stayed, and fly to the 

The betel-fields have many a keeper and flowers many 

a bee. 
280 Thy brother Pathan doth threaten me and it is not well 

that I remain. 
O Hir, to fall in love with thee is to awaken lions and 

black snakes. 
It is a stake of heads and bodies and thou dost not know 

how to play." 
She tore the hair of her head and her locks nurtured on 

butter (and Hir said) : 
"Thou wretched neatherd, thou wouldst desert the 

daughter of Chftchak at the first reproach !" 


285 " KaidA eh d& akhari, sachi akh sunawSn, tainfin Skh 
Makkon turke haji a gia ; §. gii, Heinjlie, tere tain. 
TJn din mainAn bhftke nun ho gae, kite roti hath na ai. 
W^ste Eabb de roti mainto chak de, tAn jive jagari 

Makkion turke haji, Kaidu, a gl^ Ranjhen tain." 
290 " Bich ujar de langar bhald^ ? Ithe kin ne deg charhai? 
Atthon pahron mainte roti awandi, ban Chuchak Mihar 

da mSihi. 
Je tAn bhutta bhukti, pai JEfc Siyalan di rahi." 
" Adhi nalon chappa de de, pinni nMon bhora. 
Awal pun sari d^ kar de, agle jug dh dohra." 
295 Jad R^njhe saw&l Kaidu d^sunia, palle Kaidu de chfirJ 

285 Saith KaidA,* " I speak truth and speak it to thee. 
I am come a pilgrim from MakkS., ES.njh£i, to thee. 
Three days have I been hungry and had no bread 

at all. 
Give me bread for God's sake, thou servant, and mayest 

thou Hve for ever. 
I, Kaidft, am come a pilgrim from MakkS. to Eanjha." 
290 " Who can light a hearth in the wilds ? Who can pat 

a cauldron (on the fire) here ? 
I am the neatherd of Mihar Chflchak and get my bread 

once in the eight watches. 
If thou art very hungry take thy way to the Siyals." 
" Give me half of half a piece or a quarter of a piece 

(of sweetmeat). 
Give me first all the bread, that thou mayest win double 

in the next world." 
295 When Eanjha heard Kaidu's speech, he put some cakes 

into KaidA's wallet. 

* Hir's uncle. 


Leke chflrl Kaidil tur pia, ake Siyale vich dindc dhai : 
" Hir tail Ranjha main bich bele de dekha, jhiU bolda 

Hir leke Ranjlia, ckala jao, laj Siyalan nuu lain." 

Eh gall jadon Siyale ne sun li, Hir Kaji de parhne pai. 
300 " Eh karam bich Siyalan de nahin ; tu pai ja mapian de 

Samajh siy§.na ban ja, Hire, pai ja Kheroh de rahin. 
Khere tainiin biyahke le jawange, rassi pawange bahin. 
Jere Eanjhe da man kardi hai, oh cbak nahin kisi tahin." 
Phattu Kaji Hir nun samjhauta : " Bich tu Bahishton 

Dozakh nun na jain." 
305 "Sun, we Kaji pak namaji; tainAn kahinde hain, 

' Miyg,ii ! Miyan !' 

Taking the cakes Kaidu went and cried out amid the 

" I have seen Hir and Ranjha in the forests, and I tell 

no lies. 
Ranjha will take away Hir, and there will be shame to 

the Siyals." 

When the Siyals heard this, they sent Hir to be taught 
by the Qazi. 
300 (Said the Qazi to Hir) : " This is not like the Siyals : 
follow thou the way of thy parents. 
Be wise, O Hir, and go the way of the Khetas. 
The Kheras will take thee away in marriage and will 

bind thine arms with a rope. 
The Ranjha on whom thine heart is set is but a worth- 
less neatherd." 
Said Pattu, the Qazi, to Hir : " Go not from Heaven 
to Hell." 
305 (Said Hir) : " Hear, holy Qazi; men call thee, 'Lord, 
Lord !' 
VOL. 11. — 68 


* Miyan' khalkat Kabb Sacbe nftn kahindi, jeii rizak 

dinda sab jiyari ! 
Hir, main Dharti; mera hal Miyan Eanjha, nit'utli 

mard^ siman. 
Post hoke, meri haddi rawan gi^, oh de pite baj na jiwan. 
Khoke Ranjhe te Kheri^n nun dinda tera kyuiikar bagd^ 

hian ? 
310 Je tainAii Khere bahut piare, Kajia, doli bich pa de apni 

dhiln I" 
" Samajh siyan! chhad de takabbar, pakar halemi ban 

ja Kheri6n di bandi, 
Sombi rftpd n§,l lavin jarS,na, Khere chhaddi kori chandi. 
Sir ton nangJ, pairon se nangl, hk\ fakiran de jandi. 
Terl tilti juti, p&ti lungi, pairan di gard sir nAn jandi. 
315 Unche dhaular Side de sunhari chhajji, uthe pawan 

hulari khandi. 

And men call thfe True God ' Lord', that giveth sus- 
tenance to all ! 
I, Hir, am the Earth, and Miyan RanjhS, is my plough 

that ever plougheth. 
Like opium he hath entered my bones, and I cannot live 

without drinking (him). 
How can thy heart brook that thou take me from 

Rinjha and give me to the Kheras ? 
310 Qazi, if thou so lovest the Kheras, give them thy own 

daughter in marriage 1" 
" Be wise and give up thy pride, and be humble, and 

be the maid of the Khe;4s. 
Thou dost attach thyself to false silver and leavest the 

true silver of the Khersis. 
Thou wilt become as a faqir with bare head and naked 

Thy shoes will be worn out and thy skirt tattered and 

the dust of thy feet will fly to thy head. 
315 In the lattices ofthe lofty palace of Sida the cool air playa. 


Chhadke Kherfi,n nun palla Ednjhe da phardi hain, Bahish- 

ton Dozakh nftn jlndi." 
" Sun, we Kaji pelk nam§,ji, kigaj likhda bagge : 
■^S ^^S j^e tera ghar, jal jae balan kitab3.n sabbhe ! 
Put mar jae, nilh randj bah jae, tere ave jai^n de agge ! 
320 Hakk Ranjhe da Kheron dinda ; tere bha kabaran niln 
lagge !" 

" Akhan sachi, akh sunawan, main dewan, Kaji, doMi. 
Hir mere te parhdi nabin, oh mere parhindl nahin." 
Panje Khere katthe ho gae, takia majlis lai. 
Ik kahinde hain : " Hir da sakha Mabbu Sunare nun de 

do ; oh di daulat kammi na kai." 
325 Ik kahinde hain : " Hir da s§-kha Adali Raja nun de do ; 

oh di hai badi badshahi." 

To leave the Kheras and to seize the skirt of Ranjha is to 

go from Heaven to Hell." 
" Hear, holy Qazi, that writest on the white papers : 
Fire seize thy house and burn all thy books ! 
May thy son die and his wife be a widow and thy 

daughter suffer ! 
320 Thou givest Ranjhl's right to the Kheras : fire baru 

thy grave !" 

(Said the Qazi to the : "I tell you truth, and 
I, the Qelzi, claim your protection. 

Hir listeneth not to me, nor can be made to listen." 

The heads of the Kheras gathered together and held 
a meeting. 

Said one : " Give Hir in marriage to Mabbfl, the Gold- 
smith, that hath no lack of wealth." 
325 Said another : " Give Hir in marriage to Raja Adali,* 
that hath a great empire." 

* See below in this poem line 607 fE. 


CMchak kahinda: "Hlr da sakha R^ajhe nun de do, 

jera ghar sade da mSihi." 
Kaidu kahinda : " Hir Kherion de do ; main sachi akh 

Itni gall majlis bich ho gai, Hir di kiti Side Khere 

nftn kurm§.hi. 

" Chartdian nadi^n paindian lashkan, merlan ankhian 
'E^njhe diaii dukhaian. 
330 Jun jftn manjhi de magaron phirda, dukkdi dun sawMan. 

Pardesian de dukh kaun bande, baz apni maian ? 

Na main lian rok rupae, na ginke lian cbhamaian. 

Siyalaii vichh &ke ki dhan katthian? Lakh badiaii saraian ! 

Tainiin biyahke le jao Sida, main kyunkar ralan bhaiaii ? 
335 Kin tere hatth gana bandha ? Kin teri mehndi lal ? 

Said Chuchak : " Give Hir in marriage to Eanjha, the 

neatherd of my house." 
Said Kaidu : " Give Hir to the Kher&s ; it is truth that 

I say." 
When this had been said at the meetings Hir was 

betrothed to Sid&, the Khera. 

(Said Eanjha) : "_The strong currents of the rivers have 

risen and the eyes of me, E&,njha, are troubled. 
330 They are greatly troubled, as I wander after the 

Who shall know the trouble of a stranger, but his own 

mother ? 
Neither did I take any money, nor did I receive any 

Have I gathered any wealth by coming to the Siyals ? 

But I have endured a thousand reproaches ! 
When Sida takes thee away as a bride, how shall I meet 

my brethren ?" 
335 (Said Hir) " Who shall bind on the marriage bracelets ? 

Who shall stain thee with henna ? 


KideghartainAn biyahan janl? Kida banwanga jamai ?" 
" Mohana Bahman mere ga.nk bandha :' Phatti Nain ne 

mehndi lal. 
Ealke kurlaii ne butna laia, het Eanjhe de chaukl dhai 
Grhar ChAchak de biyaHan jan^ ; main banan Siyalan da 

340 Baraii baras unhan dl manjlii charian, main ginke nahin 

li chliarQa}. 
Lagi si kachahri Chilcliak Mihai* di, jad mainAn Hir pharai. 
Hun koi Hir khoe lure, tan bich Dargah de dien dohai." 
Sath suhelian katthian holan, janj dekban Side da ai. 
Tin tin tangall kanne Sida, sir lungi ball malahi. 
345 Ankhon kana, sir te ganja, jori bandi nahin. 

" Main tan mal Ranjhe da, jera sade ghar da malii." 

Into whose house shalt thou marry ? Who shall make 

thee a son-in-law V 
" Mohan, the Brahman, shall bir(d on the bracelet ; Fatti, 

the Barber's wife, shall bring the henna. 
The maidens shall anoint me with oil and place the 

(marriage) throne beneath Ranjhd. 
I will marry into the house of Chuchak ; I will be the 

son-in-law of the Siyals. 
340 Twelve years have I grazed their buffaloes and have 

taken no pay. 
It was in the assembly of Mihar Chflchak that Hir was 

given me. 
If any one take her away now I will complain to the 

Court (of God). 
Sixty maidens collected to see the marriage procession 

of Sida. 
Sida had three rings in his ears and a large turban like 

a boatman. 
345 He was one-eyed andbald-head-edandno match for (Hir)." 
(Said Hir) : " I belong to Eanjha, the neatherd of our 

house !" 


" Sir par tamak patar Kheri&n rakh lia teri prit de m&re, 

Takht Hazard, babal da chhord, chhode btr pi&re. 

Lali bhabhi rondi cbhadl, jin urde panclihi mare. 
350 Us Lali nftn parbat rondi, asi manas kaun bichare? 

Putr path&n de asi chak sadale, chak honde k^un bichare ? 

De jawEib, miir ja gharon ntn, jake raliye bMichare." 

" Pairan hi] nk sonde thamS,n, hathan waj nahin karian. 

Putran waj m&w^n. nahin sondi^rij daulat dian bhariaii. 
355 Bhaian hij bahin&n nahin sondiS,n, pand udekenkhariS,!!, 

KantMn baj narlln nahin sondi^n, bhawan hondian hflran 

Ranjhe baj main Hir nahin sondi, bhawan lakh Kheri^n 
di faujan charhian. 

(Said R&njha) : " For thy sake I put the drum and the 

goods of the Kheras on my head. 
I left Takht Haz^ra of my fathers, and my beloved 

I left my brother's wife Mli, that kills the flying birds 

(with her glances). 
350 The (stony) hills would weep for Lali, and what am I 

that am a man ? 
I, the son of nobles, am called a servgjnt,and whocareth 

for a servant ? 
Dismiss me that I may go home and mingle with my 

( Said Hir) : " Without feet anklets are useless, and brace- 
lets without arms. 
Mothers are useless without sons, though covered with 

355 Sisters are useless without brothers, that wait beside 

the roads. 
Women are useless without husbands, be they spirits or 

I, Hir, am useless without R4njh&, though thousands of 

Kheras surround me. 


Je mukh mura R^njlie yar, ton halia Dozakh bich 

" Reru rukh bich gun na koi, phirde bhawar piase. 
860 Baran baras tain manjbi cbaraian^ hun deke dher 

dilase ! 
Takht Hazard bap da chhora, ronde chhade mlpe. 
Bhai bir pislre chhade, chhade tai chache. 
Ranjha, bans Allah da, galian bich rulda, Sida kag ndn 

bahavegi pass. 
Jin hatten ghio khand khila, kinne ohhab nahin deni 

bich kansi ? 
365 Oh din chete kar, jis din bale bich awandl si ape. 

TA charh gai Side Khere di doli : asi jina kede parwdr 

se ?" 
Hir akhdi Ranjhe n(in : " Tftn sade sir da sain. 

If Eanjha turn away his face I suffer as in the midst of 

(Said Rkijha): "There is no good thing in the rerd* 

tree, and the bees roam about it thirsty. 
360 For twelve years thou madest me graze buffaloes and 

now thou givest promises ! 
I left Takht Hazara of my fathers and my weeping 

I left my dear brethren and my uncles. 
Banjha, the swan of God, is wandering in the lanes, 

while Sida, the crow, is called to thy side. 
The days were when thou didst feed me with sugar and 

ghi and put no curds into my cup ; 
365 Remember, too, the day when thou didst come of thyself 

into the forests. 
"When thou goest in marriage to Sid^, the Kher4, with 

whom shall I dwell in solace ?" 
Said Hir to Ranjha : " Thou art the lord of my head. 

* The acacia leucophloea. 


Ohi Jake manjhian chare ; ohi chare gain. 
Bara mahiue Khere kat lain de, J;ervin mahine tere khol ai. 
370 Mainun kasam Kuran de; main dharam dolandi nahin." 

Hir niln torke Ranjha mur pia/ Siyalan vich murli bajai. 

Jadon R§,njhe de baji murli, katthi ho gai kul lukat. 

" Agge tain bajai Hir kamli bhul gai, hun bhulna kisi ne 

Khali kyiin piir bai§.wanda, balakia ? Takht Hazare nlin 

jain \" 

375 Siyalan ton tur pia Ranjhaj laga Takht Hazara di rahin. 
Lali kahindi, " Chalo, suhelio, ral dekhen chaliye sade 

debar ne bahutti andi. 
Khiih de utte lia utara, pind na bari sarmandi. 

Go and graze the same buffaloes; go and graze the 

same cows. 
Let me spend twelve months with the Kheras and in 

the thirteenth month I will come to thee. 
370 Let me take an oath on the Quran : I go not back on 
« my word." 

Leaving Hir Ranjha returned and played his flute among 

the Siyals. 
When Ranjha played his fl ute all the -people coUecledj 
(And said) : " Before, when thou didst play (on thy flute) 

thou didst deceive the foolish Hir, now thou dost 

deceive no one. 
Why dost play the flute, boy ? Better go back to 

Takht Hazara 1" 

375 Ranjha left the Siyals and took the road to Takht Hazara. 
Said Lali : " Come, my maids, let us go together to see 

the bride my brother-in-law hath brought. 
She must have stayed at the well, too shy to enter the 
village : 


Kani jaisi patli^ nau nau jhhotl khS.ndi ! 
Akkan vichh mewe bhaldi, tor tor phale khdndL 
880 DM Chuchak d}, baliiii PatMn di, Jatti kawari torke 

" Hir khusJ te kajji pai gai, LMo 3 tain kyAn boK lai ? 
Sine sang lagi phaladoii* hatlien ap di lai. 
Chhadke Hir nftn murke aia tere tain. 
Ohela ho jawan Gprakh Nath da^ Takht Hazare murke 

awan nahin." 
385 " Nain nigara lalan bich rang mabil de bharde. 
Hotk chharej dand badanS,, riware jaba de phirde. 
Atian-jatian maroian-wale main bahle dekh le tharde. 
Je tera chit karda Takht Hazare, a ja ; nahijOj more 

" Patta mar, phakiri kariye, Allah de log sadae. 

One-eyed and so slender, that she bends down nine 

times ! 
She finds fruit in the a^t plant and plucks and eats it. 
380 The daughter of Chuchak and sister of Pathan, the Jatt 

maiden is brought here." 
(Said Eanjha) : " Lalo, Hir hath been torn from me, 

why dost thou tease me ? 
Thou dost thrust a spear of steel into my breast. 
Leaving Hir I am come back to thee. 
I will become a follower of Gorakh Nath and come back 

to Takht Hazara no more." 
385 " The glory of thine eyes hath entered the palace. 

Thy lips are dates, and thy teeth pomegranate seeds, 

and thy speech sweetmeats. 
I have seen many proud men like thee brought to ruin. 
If thou dost regard Takht Haz^rS, come or go back." 
" We should slay our pride and become saints and be 

called the people of God. 

* ¥01 fauUd. 

t The ah is a poisonous plant, asclepias gigantea : these two lines are 

Toi. II. — 69 


390 Utte dhiraj de asan karke kis nun hal sunae ? 

L^lri wandi lal nahin bandi, bhaven sattar ab charMe. 
LMan di lali kadhi nakin jandi, bhawan sattar bhasham 

Be-aslan de asal nahin 'bande, bhanwen sattar ilam 

Hansan de bache kag nakin bande, bhawan riiri la bakae. 
895 T&zi di asw§.ra karke, tera tatii da ki sarahi ? 

Be-kadaron di yari kolon je tut jae, tan lakh pae." 

Subeh sar phajar da vela Ranjhe Tille da rah pachhaia. 
Jiiri jun TillSi~nere Rwanda dida don sawaia ! 
Bhenkan sher, chaniii na oh uun dehda ; Ranjha bolda 
' nakin bulaia. 

390 Sitting on the seat of patience we should not complain ? 
Carats* will never be rubies, though washed in 70 

waters : 
The redness of the ruby will never depart, though 

rubbed in 70 ashes. 
The base will never be noble, though tkou try 70 plans. 
The cygnet will never be a crow, though it stands 

upon a dunghill. 
395 He that rides an Arab horse, will he admire thy pony ? 
When unrequitted love is gone a lakh (of rupees) is 


It was the hour of early morn when EanjhS- found the 

road to (Gorakh Nath's) Tilla.f 
As he approached the Tilla its glory increased ! 
The lions roared and he could not see the hill, nor 

spake Ranjha when called, f 

* The Idlri is a small red seed used in weigliiug precious stones. 
t In tte Gujranwala District. 
X As lie was so frigliteiied. 


400 Aukhi gliati, bakra painda; Ranjhe sambhalke pair 

Asta Masta Jogi baithe; Eanjhe ne dohan ndn sis 

Panj rupae, tan panan da bera, pahili bhaint cbarhaia. 
" Maujd da put, main Matte da pota, jog lain niln chalke 

Kan pharke mundran p§. deo, mainuii cbarh jS. riip 

405 " Mapian jhirki ki ? Tilii rizak bhona, Jogian di koli 

lag kbaroven ? 
Chaubi hazar sans hi tainun basil koi na hoven. 
Jis banjare nun ghafca a gia, so banjara roven. 
Chela ban chalaii Gorakh Nath da, Chaudhar Takht 

Hazare di khoven." 
Tille utte Gorakh baitha, Gorakh bada asani;* 

400 The way was difficult and the road was steep and 

Eanjha walked with care. 
Asta and Masta, the Jogis,t were sitting there, and 

Ranjha bowed his head to them. 
He offered them five rupees and betel leavesf (and said) : 
" I, the son of Ma uju and grandson of Matta, am come to 

take the saintship. 
Bore my ears and put in the rings, that my beauty may 

405 (Said they): " Have thy parents scolded ? Is thy living 

hard, that thou art standing by the Jogls ? 
Of 24,000 (departed) breaths thou canst not recall one. 
If a merchant suffer loss that merchant weeps. 
If thou become a disciple of Gorakh Nath thou wilt lose 

the Chiefship of Takht Hazara." 
Gorakh sitting at his Tilla was very gracious. 

* For ahsdni. f Followers of Gorakh N»th. 

J A customary present. 


410 " Kan pliarke mere mundran pa de, sili de mirgani. 
Nagari sari chitke le awan, ghat dewai dhuan te pani, 
Hor chele sab urle parle, main, Ranjha, cMk madami." 
" Kanak bharolij ghio ghar, ghar mani duniya di bhog. 
Dekk baganian tarimt^n, had biha jadan rog. 

415 Jadan, balakia, karega phakiri, ab mukhra na hog. 
Akh Gorakh da man le, aukha kathan hai jog." 
" Takhfc Haz&ron main chalke a gia, sun ie, Gorakh 

Mauju da put, main Matte d& pot&, mainiin rulia hoia 

bhale nahin. 
Jog da khilat gal mere pa de, sir munke sor banain. 

420 Hatth banhke karda binti, mainun charnS,n apne lain." 

410 (Said Ranjha) : "Bore my ears and put in the rings and 

give me the deer-skin cloak. 
I will beg through the whole city for thee and tend thy 

fire and water. 
Thy other followers are here and there, I, Eanjha, will 

ever be thy servant." 
(Said Gorakh) : " There is gold and ghi in thy house, 

and thou dost enjoy at home the pleasures of the 

Gazing'on strange women thou art bringing misery on 

415 My son, when thou hast become a,faqir, thy face will 

not be as now. 
Hear the words of Gorakh, the saintship is a difiScult 

" Hear, my Lord Gorakh, I am come from Takht Hazara : 
I am the son of MaujA and the grandson of Matt&, think 

me no wanderer. 
Put the garment of the saintship round my neck and 

shave my head. 
420 With joined bands I pray and place my head at thy 



" Ajmat* naon kahar da dhakk^, aukhi hai ghat 

Roraii tekrian bich basd sada ; sa te kehe mangdEln Gur- 

A A Q 

piri f 
Kan pharke mundr§.n pa de§.ri laM di bag jae tatiri. 
Kaliaii keshan bich bhasham rala de&n, teri chhaduugEi 

na garmiri. 
425 Mama ne pakian, putan ne khadian ; koi nahih shahr 

Bhunin sond te dhfthin tapna ; nahin koi palang pal- 


Tille utton Ranjha utaria^ Gorakh da nadh churaid, 
Nawan N§.than de akkh bachae, Eaajha Nai Chandal nto 

Bich bareti de nadh dabia, oh de utte asan bichhaia. 

" The name of greatness bringeth blows, and the saint- 
ship is a difficult path. 

I live among the stones and potsherds : — is this the 
Saintship thou dost want from me ? 

If I bore thy ears and put in the rings, the drops of 
blood will fall. 

If I rub ashes into thy black locks, I shall destroy the 
425 Mothers cook and sons eat, but I have no cities and lands 
(to give thee). 

I sleep on the ground and warm myself at the fire : 
I have no bed and covering." 

Ranjha descended the Tilla and stole Gorakh Nath's 

Escaping the eyes of the Nine Naths R§.njha went to the 

Chdndal (Chinab) River. 
He buried the conch in the sand and made his seat 

above it. 

* For 'azmat. 


430 Dharti Mata di sompa kiti, Khw^ja Pir dhyaia. 

" Eh thix nadh tuslii kisi nlin dena nahin, je koi Jogl 

Nadh dubke Eanjh^ muri^ Gorakh di dhuin niin ai§,. 

Gorakh akhda : " Bacha, yaran chor§,n di mat na jandi, 
bhawan satar hoi siEtna. 

Pakka dham mera thanda ho gia, bite bakhat biahna. 
435 Nausai chappi pai kharke, bhukan Jogi mar gi& kaml^na. 

Ithoji nadh pharain, balakia, je koi tukrS. khslna." 

" Chorian te badnamiari dinda ! Tere akhal thikS,ne nain. 

Takht Hazara dS. Chaudhari, koi mainfin evin kamia 

•A A A • J) 

jane nam. 
KanipEi chela akhd§. : " Sunen, Gorakh Sain, 
440 Nadh tera Ranjhe Jatt ne chur^ia, kini sadh ne 'churaia 

430 He gave it into the care of Mother Earth and meditated 

on the Saint Khwaja {Khizar and said) : 
" Give not up this conch to any one, if a Jogi come for it." 
Burying the conch Ranjha returned to Gorakh's fire. 
Said Gorakh : " My son, the plans of libertines and thiefs 

withstand not, however wise they be. 
The cooked food is becoming cold and the time for 

eating is passing away. 
435 Waiting with 900 bowls the helpless Jogis will die of 

Bring the conch* here, my son, that they may eat their 

" Calling me a thief and bad names ! Thou hast lost 

thy senses ! 
I am the Head of Takht Hazara, think me no low man." 
Said Kanipa, the follower :t " Hear, my Lord Gorakh, 
440 Eanjha, the Jatt, hath stolen thy conch : no one else 

hath stolen it. 

* By which to call them. f But see Vol. II., p. 16 £E. 


N§.dli tere nAn bareti kh§,iidi, bahindi manjhln gain. 
Dharti Mata di sompa rakhdij kol Khwaja Pir kit§, ogahi. 
Hun tail nadh tain An kadhi naMn thiauna, Jatt ne karari 

dbar bagai. 
Bb Jatt bai bai-kat-waliaj inh^n nadb tainfi.n kadbJ vi 

denS, n&in." 
445 " Tille utte main Grorakb baitb^ ; Gorakb hhi. bad^ 

Baran cbbakke de nard pberan, tere E&njba bttji jit 

lewan sari. 
Je bal kar3,n sattar pir da, bbaj jange itbe, rabnan kisi 

nun nabin, 
Maran pawwa Dbarti niin, garat kar dean, Kbwaja da 

sukba dean pani. 
Bbali cbabe tannadb pbara ; nabin, kar dean Lanka Wall. 

Tbe sand batb eaten tby concb, and cows and buffaloes 

rest upon it. 
He gave it to tbe care of Motber Eartb and made tbe 

Saint Kbwaja (Kbizar) witness. 
Tbou sbalt never recover tby concb, for tbe Jatt batb 

buried it deep. 
Tbis Jatt is a wizard and will never give tbee tby concb." 
445 " I, Gorakb, am sitting on my Tilla j I, Gorakb, am a 

great magician. 
I can tbrow tbe twelve and move tbe men (accordingly)* 

and will win tbe game from tbee, Eanjba. 
If I use my strength against tbe 70 Saints tbey will all 

fly bence and none will remain. 
I will strike tbe Eartb witb my sboe and make ber sink, 

and will dry up the waters of Kbwaja (Kbizarf). 
If tbou desire tby good, tben give up tbe concb, or I 

will use tbee as tbe Lord of Lanka. J 

* See Vol. I., p. 244, &c. f As Lord of the Mood. 

J Allusion to the tale in the Bdmdyana. Ravana, Lord of Lanka, 
carried of£ Sita, wife of Rama Chandra, and was slain in revenge. 


450 Eh gall meri m^n le, Ranjhia, tainfln sachi akh sunai." 
RanjM aggion akhda : " Gorakh, mainun jhutian 

tohmatan na lam< 
Put maiii Maujft da, Matte d^ pot§,, lakkhaa pagan d^ 

Je gidar-wali chungralii maran, tan mere sab Elwange 

Ehnan Jogian ne bhaj jlnEi, ethe rahna kisi ne nain ! 
455 Bhali cliche Gorakh asan chak le ; nahin, dhol4d khake 

•A A • " . 

Hon bhiiin zor sara la le, nadh bajM bin dinda n^in," 

Sajje Ranjha nadh bajaia, kabhe murli bahi. 
Biche turian bhirkan, kus baji da orakh nain. 
Sunke baji Devi Mata bhaji, karke sheran di aswari. 

450 Listen to my words, Ei,njha, for I tell thee truth." 

Then said E&njha : " Gorakh, bring no false charges 

against me. 
I am the son of Maujfl, the grandson of Matta, and lord 

of 100 heads. 
If I make a call as a jackal* then all my brethren will 

come : | 

And all thy Jogis will fly hence and none remain ! 
455 If thou seek thy good, Gorakh, go hence, or thou wilt be 

thrust away. 
Bring the whole force of the world, and yet I will not 

give up the conch until I have sounded it."t 

On the right Ranjha sounded the conch, on the left he 

played the flute. 
There was no end to the music in the conch. 
Hearing the music came the Mother Goddess riding on 

her lion.J 

* The tribal cry of tte Ranjha Jafcts to collect the Iribe in time of 
danger. This custom still exists in the Panjab. 
t i.e., made himself as great as Gorakh. J i.e., Diirga ! 


460 Paune sai chappe Machhandar Ndth de sabhJ charhke ae. 
Sunke baji Adali I?aji bhaja S,ke, bahinda KachahrJ lain. 
Sunke baji chele Gorakh Natb de khush hoe, sabhiian 

ne bhali manai. 
Sunke baji Grorakh khush hoia, kan phdre dl sarti dh3.i. 
Rajje Eanjhe de pakki raundra, kabhe kachi pai. 
465 " Chhoti niln kahna ' bibi,' bhanari, badi nAh kahnSi ' mkV 
Nagari sari chltke lain, mere bhikh n4n laj na lain," 
" Rosian bhajan de kaa phard4n, teri akal thik^ne 

Kan banande mundr4 le le, main JogJ banan n§,in. 
Jede khatir main Jogi ban gia, oh nAn kydnkar akhstn 
' mki' ? 

460 Three quarters of a hundred followers of Machhandar 

Nath* came together. 
Hearing the music came Eaj4 Adallf with his Court. 
Hearing the music the followers of Gorakh Nath were 

happy and the saints were happy. 
Hearing the music Gorakh Nath was pleased and made 

ready to bore (Ranjha's) ears. 
Into Ranjha's right ear he put a pakka ring, and into his 

left ear a kacha one. J 
465 (Said Gorakh Nath to Ranjha) : "My Saint, call the 

young women ' sister' and the old women ' mother.' 
Beg throughout the whole city and bring no shame to 

my (profession of) begging." 
(Said Eanjha) : " Hast lost thy senses that thou borest 

the ears of runaways and fugitives. 
Make whole, my ears and take thy rings, I will be no 

How shall I call her ' mother,' for whose sake I would 

be a Jogi ? 

* See Legend of Gopi Chand, ante, passim, f See below line 607. 
J Kachd unipakkd mean respectively unbaked and baked pottery, of 
which material the rings were made. 

VOL, n.— 70 


470 Jogt banan, mihinan Ej sadl kul nAn lai." 

" Sun, RS,njhia, main tainfln akhda, Gorakh Sain : 
Jerian gallan tus§.n te bakhshaaa^, eh sade karam 

phakirS-n de naln. 
Ja, Ranjhia, tainiln Hir bakhsLi Makke Madine tain. 
nir teri, tun Hir da, kitte hor pllse jh§.nke nain." 

475 Jog Ranjha ne le \ik, Hir bMldi us nAn nain. 

" Gurflji, bhajke kal^ kag Hir di khabar de mangsliri." 

Gorakh kag ndn akhda, " Tfln Kherian n(in ud jain. 

Uthe Hir hai Ranjhe di, oh di jake khabar le ain." 

Tillion kag ur gia, Khere barda jae. 
480 Ghar ghar phirda bhalda, unhon Hir thiawandi nain. 

Ghar Side de jake k&g lenda Ranjhe da nan. 

470 If I become a Jogi my family will be disgraced." 

" Hear, Ranjha, I, the Lord Gorakh, speak to thee : 
The thing thou dost desire cannot be granted by a 

Go, Ranjha, Hir is granted thee from Makk4 and 

Hir is thine and thou Hir's, and look thou not on 


475 Ranjha took on the Saintship, bat forgot not Hir. 

(Said he) : "Sir Gurfi (Gorakh Nath), send thy black 

crow to bring news of Hir." 
Said Gorakh to his crow : " Ply thou to the Kheras, 
Where is R§.ujha's Hir, and bring news of her," 
The crow flew from the Tilla and entered Khera. 
480 He looked into every house, but found not Hir. 

The crow went to the house of Sida, and called out 
Ranjha's name, (and said) : 

i.e., by Muhammad, the highest Mussalman authority. 


" R^njhe tnainAn bhajia, Hire, a giS, tere pas, 
Je dharam tera kaim hai, tan tur pio sade nal. 
Oh t4n Jogi ho giS., nit lend4 hai tera nS.n." 

485 " Avin, kag rasilia, avin mere pas. 

Sau sau sal&m tainAh main kar&n, tAn Ranjhe de das. 
Churi kfttan phul khand di, bhatta ghl ralai, 
Je RanjhS, mainfln mil pawe, tun eh khane khae." 
" Akhan sachi, i,kh san^wan, main jhuth Ipolda naih. 

490 Ranjhe mue nun tin din ho gae, utte Tille de kabar ban&J. 
Main tan Ranjha chele ban ikke Nath de, donoh ban 

Oh di t4n aurat lagdi, meri lagdi bhujai," 
Jad eh gall suni Hir ne sabar di mardi dhan : " Ithon 

ur ja tM, kalia k&wan ! 
Je Ranjha mar gi^, t&n main kat3,ran khawan." 

" RanjhS, hath sent me, Hir, and I am come to thee. 

If thou art still faithful, then come with me. 

He bath become a Jogi and is ever calling on thy 

485 " Come, friendly crow, come to me, (said Hir) : 

I make thee a hundred salutations, thou servant of 

I will make thee cakes of fine sugar and mix butter 

with thy food. 
If thou bring Ranjha to me this shall be thy food." 
" I say to thee truth and I tell no lies. 
490 Ranjha hath been dead there three days and his grave is 

on (Gorakh N^th's) Tilla. 
I and Ranjh^ were disciples together, the brother- 
followers of one Nath. 
Thou art his wife and my sister-in-law." 
When Hir heard these words she could keep no patience 

(and said) : " Fly hence, thou black crow ! 
For if Ranjha be dead, then will I stab myself with a 



495 " Eh gall hai jhflthi, Hire, main tainun evin snnSl. 
Raajha ho gia JogI, ang babh&t charhae. 
Gorakh hoia khush utte Ranjhe, oh ne tfln bakbshaf. 
Main udn^ ithonj de sneba Rainjbe tain." 
" Udin, kaw§!.n kag rasIM, ud ji, kalia kA,waa, 
500 Ik sneba main Tali amman nan den&, ob di main kokb 

vicbh sam'rfwan. 
Duja sneba mere Cbiichak bap nun kabna, ob de main 

mastak chtirhke awan. 
TJja sneba pind de pancban nAn ksbnS, jinben ditiaii 

Ranjhe nil lawan. 
Cbauthd sneba Fatti Nain nfin kabna, jis te main sobnS' 

SIS gadbawan. 
Panjwan sneba Eattu Kaji nfln kahn4, jib df mahjit* 

parbne jSw3;n. 

495 " It was not trutb^ O HIr, that I said to tbee jasfc 

Ranjba batb become a JogI and rubbed ashes on his 

Gorakh bath been pleased with Raiijh& and given thee 

to bim. 
Let me fly hence with a message for Ranjba." 
" Fly, friendly crow, fly, black crow. / 

500 My first message is for my mother Tuli, that bore me 

in her womb. 
My second message is for my father Cbiichak, from 

whose bead I was born.f 
My third message is for the village elders, that gave me 

in marriage to RSajh4. 
My fourth message is for Fatti, the Barber's wife, that 

used to dress my hair so well. 
My fifth message is for Fattft, the Qazi, that taught me 

in the mosque. 

* For masjid. 

f Natives believe tiat the seat of procreation is tlie forehead. 


505 Ik sneha mera chhatrl t&li nflu kahnS.; jithe tain baithke 

la wan. 
Ik sneha kliandi pipal nftn den^, jit S^wan dl pigian 

pa wan. 
Ik sneha meA Ludan mallah nflii kahnS, oh dl beri bich 

chhej bichawari. 
Sara sneha Ranjhe yar nftn den4, main jis di Hir sada- 

Kherian te kag nr pia Tille Gorakh de aia. 
510 Pas Ranjhe de bahke, sara Hir da hal sunaia. 

" Hir tan sukh ki kana ho gai, main {ikhcii vekhke aia. 
Chheti, Ranjhia, join kherian nun" : kag ne Ranjhe nfln 

dkh sunaia. 

Tillon Ranjhi utaria, utarid n&dh bajae. 
Majilon majilon a gia, bag Khei-ian de latha ae. 

505 A message from me is for the spreading tree^ beneath 

which I was married. 
A message from me is for the sweet pipal treSj where 

I used to swing in the rains.* 
A message from me is for Ludan the boatman, that 

spread my bed in his boat. 
Give all my message to my lover Ranjha, whose Hir I 

call myself." 
The crow flew away from Khera and came to Gorakh's 

510 It sat down beside Rdnjha and told him all the story of 

Hir (saying) : 
"Hir hath become as a dry reed, I have seen her with 

my own eyes. 
Go quickly, Ranjha, to Khera :" said the crow to Ranjha. 

Ranjha came down from the Tilla sounding his conch. 
Stage by stage be came and entered the Khera's garden, 

* Swinging under ptpal tree in the niontli of Sawan for Inck is a, 
universal custom in Northern India among the young. 


515 Subeh s&r fajar da beB, E^ajM Kherefi baria bichhA 

nflii j&e. 
Koti^ Eanjhe chilrnian, 1}& jholi bicb p&e : 
Jad pind de yfi,ne katthe ho gae, tan sablinS,n nfin bartaitl, 
Mnjhe 'alakli' jag& dittabflhe Bhftge Jatt Khere de jae : 
Ranjhe bichha mangd^ dar Bhflge de nadh bajaia. 
520 Bachiaii yane ne rassi tora lie, tan g^an ne ar& paia. 
Phutian dudh diaii kflrian, sara dndh saraia. 
Khere kahde : " Eh ki raula ho gia ? Eh sabhratha Jogi 

kidharon aiS, V 
Ranjha Hir di saunri ja bar&, bhukke baj m&ngon pich- 

hon tawandsl. 
Agge rangale palang utte Hir baithl, jholl sittke ho gi^ 


515 It was early morn when Eanjh^ went to the Kheras to 

beg alms. 
Banjha made cakes and put them into his wallet, 
And when the village children coUectedj he distributed 

them amongst them. 
Ranjha called ' dlakh'* before the door of BhftgEl the 

Khera Jatt :f 
And sounding his conch he demanded alms of Bhuga. 
520 The young calves .tore at their ropes and the .cows 

lowed. J 
They overset the milk-pails and spoilt all the milk. 
Said the Kheras : " What is this disturbance ? Whence 

hath come this wizard Jogi ?" 
Ranjha entered the home of Hir's father-in-law, sorrow- 
ing like a hungry falcon. 
Hir was sitting before him on a painted couch, and 

throwing down his wallet he became frantic. 

* See Vol. I., p 32, etc. 

t Should be Siyal : the father-in-law of Hir. 

X i. e., on hearing the conch. 


525 Jad Ratijhe n§.dh bajai Siti khair chine d4 pftii. 

" Kidharon k gik, Jogia ? Tain kish^ makar banSift ? 
Leke bichha mur jk ; tan kiha jhagrd paia ? 
Eh ghar hai SJde Khere da : tiin ithe k^s nftn aia ?" 
" Gorakh Tille te Jogi utarsl, Jogi badS, nakinS, ! 
530 Ake Kheren ' ilakh' jagai, milke baithfi, Side dt basi m§,ri. 
Ate di bichha mainiin koi nahin pawandi, jo koi paune 

Nath nun chin4 1 
Ate hove s&dh madhu-gari pak&ve ; ter& bhath nahia 

bhujda, Siti, chinan." 
" JamiSi mar ja, gharid bhaj ji ; eh band^ hai utali 

Parbatgar* da. 
Sah^karan de mal khizane lut gae; phatte kanse ndn 

kah nAn chat4rd4 ? 

525 When Ranjha sounded his conch Siti brought him some 

millet as alms (and said) : 
•'Whence comest thou, Jogi? and what is thy story ? 
Take thy alms and go ; why create a disturbance ? 
This is Sida's house : why hast thou come ?" 
(Said Eanjha) : "A Jogi comes from Gorakh's Tilla, 

and a comely Jogi too ! 
530 Coming to KherS, he calls out ' dlahh ' and sits at Sida's 

No (wheaten) flour is given him in alms, but what is 

given to the Nath is millet ! 
Were it (wheaten) flour the saint could cook it: thy 

millet, Siti, will not even parch in an oven/' 
" What is born will die,f what is made will be broken : 

man is a creature of God. 
Merchants are robbed of their wealth and goods : why 

art thou grieving over a broken bowl ? 

* For Parwardigdr. See ante, p. 407. 

t Siti says this : something seems to have been omitted before this 


635 Je tain kaiisa matti di lena, bdh^ milain kisi kumliar da. 
Je taiii kausa lakri da lena, buba milain kisl tarkhan da. 
Je k§,nsa chandi sone d^ lena, hUhk milain bare sahukar da. 
Karisa n^loii tainuri garwS. le deaii, bharke de dean, Natli, 

kanak te jawar dS,. 
Mare — mAte da eh ghar nabiri, eh ghar hai Side Sardai- da. 
640 A jae Sida, tere akal ganwave, phir phirenga Hir nAn 
bhalda ?" 

Jadon Eanjhe wal Hir ne dekha, uthke bah gai bichdri : 
Jad ashik4n nfln m^shilk mil pie, sukhi hari hoi tarkari. 
Waste R§,njhe de milan nun Hir tan Siti ne banat banai. 
Sajje hatth di ungali baddi, sar sarap di lai. 

535 If thou dost want an earthen bowl, go to some potter's 
If thou dost want a wooden bowl, go to some carpenter. 
If thou dost want a bowl of silver or gold, go to some 

great merchant. 
I will get thee a bowl made and fill it, Nath, with 

wheat and millet. 
This house belongs to no low man, but .to the Lord 
640 When Sida comes thou wilt be frightened and then where 
shalt thou find Hir 1" 

When Hir looked towards Ranjha she got up and sa1( 

down, and was restless : 
When lover meets beloved the flesh grows moist and 

(then) dry.* 
Then Hir and Siti made a plan for (Hir's) meeting with 

(Hir) cut a finger of her right hand (and said) a snake 

had bitten it. 

* i.e., they become restless. 


545 " BhabA ni, ik Jogi vekhia, Jogi anj kliiali. 

Sftkhaii banan niin Jogi hare kardS,, pat pat Idwand^ dali. 
Ake Khef en ' alakh' jag^, git, ; tain kyftn kadhia kh§,li ? 
Akhe tftn Jogi n<in Kheren basao; nahiri, main, Siti, 

" Kherio, Hir nag ne dangi, dangi nag ne ydni. 
550 Ghatak lamman, rang da sunehri, kar giS mandi- bhanl, 
Sajje hath di chichi par lariS., bis charhdi hai zor 

Utten dhab de ik Jogi suni da; oh sar sappan di jani." 
Sidd chalke kol Jogi de a gia, hor Siti bhi nal M. 
Hatth banhke Sida kardd, arjah : " Sun le, Jogi§. Sairij 
555 Ikki Khere bich Chaudharl kahawan ; ghar daulat di 
kammi nain. 

645 (Said Hir to Siti) : " sister, I have seen a Jogi, a 

Jogi beyond belief. 
A Jogi that can make green the dried forest and bring 

leaves on every branch. 
Hei hath come to the Kherd's and called ' dlaJch' ; why 

dost send him away empty ? 
Do thou make the Jogi a dweller in Khera, or, Siti, 

I shall run away." 
(Said Sifci) : "0 Kheras, a snake hath bitten Hir, a 

young snake hath bitten her. 
550 A finger long it was and of golden hue, and it hath 

put her in sore trouble. 
It hath bitten the little finger of her right hand and 

the poison is strong. 
There is a wise Jogi, on the hill that knoweth about 

Sida went to the Jogi and Siti went with him. 
Said Sida with joined hands : " Hear, my Lord Jogi, 
555 They call me Chief of the 21 Kheia (clans) and there is 

no lack of wealth in my house. 

VOL, II 71 


Ratin Hir niin sap lar gia^ bachdi dikhdi naiii." 

" Akhan sa,chi, akh sunawari, mera jana banda nairi. 

Sanfln 9,san chhadnS. charaj hai, sadi satia rahihdi nam. 

Je tuha nuri dard badheri hai, tan lao sade pas. 
560 Je shap da mara mar jave, main ape pa dewan sans." 

Siti te Eanjha mil gae, ikko kJti saMli. 

Sida mnnda baitM rah gia, unhaii kus kiabar na sar, 

Dhuin te rakh chakkSj dinda Siti de hatth pharai. 

" Unban dhAni gugal di de deo, raji kare Khudae." 
565 Murke Sida a gia, a bahinda Hir de pas : 

Jo kus Jogi ne dasia, oh kita ilaj : 

Hir aggon vi aukhJ bo gai, bbatti kardi ki^k pukar : 

" Na ik gbari niln mar jawangi, le ohalo Jogi de pas." 

Doll vichh Hir pa lie, leke ture kahar. 

In the night a snake bit (my wife) Hir and she will not 

be saved." 
" I tell thee trnth I cannot go there. 
I cannot leave my seat without losing my virtue. 
If thou art in great trouble bring her to me. 
560 Even if she be dead of the snake-bite I myself will 

give her breath." 
Siti and RanjhEl together made a plan. 
Sida sitting beside them had no knowledge of it. 
(Ranjha) took some ashes from his fire and gave tliem 

into Siti's hand (and said) : 
" Give her incense of my smoke and God will make her 

665 Sida went back and sat beside Hir, 
And did all that the Jogi had said. 
Hir then became in great trouble and cried out with a 

loud voice : 
" If thou wouldst not that I die in an hour take me 

to the Jogi." 
They put her into a litter and bearers carried her. 


570 Nai cliimti de Jogi jhard4, ditti bis ut3,r. 

Mele bichhran de ho gae, yaran nun mildf yar. 

Yaran choran ashikan di pat rakhe Kartar ! 

Dhab utton Jogi tur pia, turia Side de nal. 

Ghar Side da §,ke asan ditta, chaubare bich lae, 
575 Dind& khalkat nun bAtian te golian, kardel jinn bbftt de 

Jad bahle din rahinde nun ho gae, tad Hir de kadhan 

di kiti salah. 
Aggion Siti boldi : " Tainun sachian dean sunae : 
Jaisi hai tuhadi dohan di dosti, aisi hai merl Murad de 

Je tiin kali Hir nun le gia^ main dewan dohai pae. 
580 Dohai tainun Gorakh N3,th di mera yar milae." 
Eanjha nadh bajaia, Gorakh nun lenda dhyae. 

670 The Jogi charmed her with his (fire) tongs and took out 
the poison. 
The separated met and the lover met his lass. 
(For) God preserves the honour of lovers and thieves ! 
The Jogi came down from the hill and went with Sida. 
And going to SIda's house took up his abode in the 
upper story. 
575 Giving the people herbs and medicines he cured (those 
possessed of) goblins and sprites. 

When many days had passed (Ranjha) made a plan to 

carry off Hir. 
Then said Siti : " I tell thee truth : 
As ye two love, so do I love Murad. 
If thou take off Hir alone, I will demand redress. 
580 I adjure thee by Gorakh Mth to bring me to my 

Ranjh^ sounded his conch and meditated on Gorakh. 


Nadh bich Makke de sun pia, Murad Baloch nfln aia 

" Tere asliik yid kardi chheti mile Siti nua jae." 
Jaisa Sassi nun Punnun mil piS., ais^ Siti nun mile 

585 Jethi rat Itwar di, Eaujlie lie Hir niiri churSe. 

Lake Hir ntn jhal vichh bar gia, Kherian nun kbabar na 

Siti ajan bhi, nabin pichbS. cbhaddi, bati gbar di jae. 
" Tainun kasam hai Gorakb Nath de, mainun chhad ja 

Murad de p^s." 
E&njb& Mur4d sadi^, chhin matar bich gia ae. 
590 Siti utte dachi de charb lie, hoi^ Cbinafin par. 

The sound of the conch reached to Makka* and Murad, 

the Baloch, had a dream : ■ 
(That) his love remembered him and that he should go 

quickly to Siti. 
As Punniin went to Sassi,t so Mur§,d went to Siti. 
585 It was on a Sunday night in June that R^njha carried 

off Hir. 
He took Hir off into the wilds and the Kheras knew 

nothing of it. 
Nor Siti knew, but she followed them and caught them 

up on the road home (and said) : 
"I adjure you by Gorakh Nath leave me with 

Eanjha called Mur§,d, who came in the twinkling of an 

590 He mounted Siti on a camel and was across the 


* i.e., a very long way. 

t The hero and liei;oine of a very old and famous Baloct love tale, 
found all over the Panjab in many a form. 


Magar khabar^Kheran nftn ho gai, ditti das Chhatti ne 

pae. \ 

" Tuhadi Hir nfln RaujM le gA, Siti nfln le giS, Murad," 
Jadon mahilen warke Hlr nuri na dekhde, ghorl lende 

pliakaran pie. 
" Chalo Jogi niin chalke mariye, dag giS, kul ndn lae"— » 
595 " Sun, be chak'i, cbhS, piakS,, tainfin mat na kai. 
Tukre khanda beb subeb, phirdflri jA phirain. 
Katti bacbi charanwalid, pa lia tain Kherian di Hir churae. 
Jinba.n Siyal3,n dian majji cbardan, magare dbar Siy&lan 

di ai. 
Panj sai gbori Side di garari cbambi ghatte urdi Kberiaii 
di rahin \" 
600 "Na main charh gai kali parbat^ nk Cbandan Nabi tapai: 

Afterwards Chhatti* gave news to the KherS,s, (saying) : 
" Ranjhi hath carried off thy Hir and Murad hath 

taken Siti." 
When they entered the palace and found not Hir, they 

saddled their mares, 
(And said) : "Come, let us slay the Jogi that hath 

disgraced the family." 
595 (Said they) : " Hear, servant, drinker of skimnned 

milk, thou hast no sense. 
Thou dost wander about eating stale bread, wandering 

in the wilds. 
Thou herdsman of young buffaloes, thou hast stolen 

Hir of the Kheras. 
The Siyals whose buffaloes thou dost graze are after 

" The five hundred bay and grey mares of Sida raise the 

dust along the path of the Kheias !" 
600 (Said Hir to Ranjhi) : "I have not ascended the dark 

mountain, nor crossed the Chandan (Chinab) 

River : 

* One of Hir's maids. 


Na dekhia Tilla Gorakh N^th da, na Takht Haz§,ra a?. 
Na dekhia Adali Shahr sulian^, jithe bahinda Kachahrf 

nal lai. 
Deke badi Adali E&je nflri mil pawo, apni dohan di jan 

Tainiin marange, maiDfin barihke le jange : sadi maut 


605 Charhke Kheriai ne Ranjha phar lia ; kalle di bah na 

chaldi kai. 
Ik kahinde : " Hir fce Ranjhe nM chhad deo ; Hir sade 

kamm di nain." 
Ik kahinde : " Adali Eaje kol chalo ; inhan use chhado 

Banhke Ranjhe nun Raje Adali de le gae ; unhen surat 

Gorakh wal takM. 

Nor have I seen Gorakh Nath's Tilld, nor reached 

Takht Hazard : 
Nor have I seen the beautiful City of Raja Adali, where 

he sitteth in his Court. 
Let us give Raj^ Adali a bribe and save both our lives. 
They will slay thee and take me away bound, and we 

shall both die i^ogether." 

605 The Kheras came up and caught Ranjha, for one man's 

power availeth naught. 
Said one : " Let Hir and Ri.njha go ; Hir is of no use 

to us." 
Said another : " Let us go to Raja Adali* : release them 

not here." 
They bound Ranjha and took him to Raja Adali, while 

he meditated on Gorakh (Nath). 

* This wortty seems to have been ruling at the time in the neigh- 
bourhood of the Kheras' holdings, (F) at Kot Addfl in the Muzaffar- 
garh District. 


Adali Eaja Kherian nAn akhda : " Eh kaisa jhagra paia ? 
610 Ki tuhadian ghorian kadhlan ? Ki khizana chur^ia ?" 

"Akhari sachiaii, akh sunawan, Adali lifln sachi §.kh 

sunai : 
Kalfla te Tulsia Chhiyalari* te tur pie, kar gae Rangpiir 

Kherian nfin dh&,i. 
Bhari kachahri viclili Sida KLera bahe giS. : oh de muiih 

niiii gur di reori lai. 
Banhke janf Sida Siyalan vichh dhank pia; agge ghar 

hai Ranjha Chflchak de mahi. 
615 Fattd Kaji kahine parh IJe, Hir sharah de nal biyahm. 
Lakh rupae vichh Siyalan de bandia, daulat banan do 

vichh khadai. 
Sir Ranjhe de tamak de lia, awand^ pinde pind bajain. 

Said Eaja Adali to the Kheras : " What is this quarrel ? 
610 Hath he stolen your mares, or money ?" 
" We say to thee truth, Adali : 
Kalua and TulsiaJ set out from the Siyals and came to 

Rangpiir of the Kheras. 
Before the whole assembly they sat SidS, the Khera and 

put the sweets into his mouth. § 
Making a marriage procession Sida went to the Siyals 

and there found that Ranjha was Chilchak's neat- 
615 Fattd, the Qazi, performed the ceremony and Hir was 

married according to the law. 
A Idhh of rupees was given to the SiyMs and money 

was scattered in the forests. 
The drum was placed on Ranjha's head and he played 

it in every village. 

* For Siydldn. t For janj. 

i The Brahman messengers to arrange a marriage. This settles the 
position of the Kheras at RangpQr in the Muzaffargarh District. 
S i.e., betrothed him to Hir. 


Jadou Eanjha Raugpur Kherian vichli 8- gia, sohanl 

mohanl banjali bajai. 
Sunke banjali shahr ikatthtl ho gih, inhan parja vekhen 

620 Biyahian kurian murke sohre naliin j^ndian, kawari koi 

biyah karwd den nahiii. 
Marke dhakke Ednjhe nte bahar kaddhia, kar gia 

Gorakh de Tille niin dhM. 
Jake sidhan d^ nkdh choi'ia, inhari kan vichh mundaran 

Dhake Bangdle Jogi parlike a gia, sikhia di lai bal 

Uthon turke Rangpftr Kheren 4 gia, ake bag vichh dhflni 

625 Sukha b&g haria kita, pat pat dall n<in IM. 

When Ranjha reached Rangpflr of the Kheras beauti- 
fully and ravishingly he played the flute. 

Hearing the flute the city collected and all the people 
came to see. 
620 The married girls would go not to their husbands and 
maidens would not wed. 

So we thrust Ranjha away and he went to Gorakh 
(Math's) Tilla. 

There he stole the saint's conch and (obliged him to) 
put the ring in his ears.* 

The (new) Jogi went to Dhak^ and Bangalf and studied 
and learnt the ways of holiness. 

Returning thence he came to Eangpdr Kheia and made 
his (.Jogi's) fire in the garden. 
625 He made the dried up garden green and brought leaves 
on every branch. 

* i. e., to make Mm a follower. 
t Vague tei-ms, meaning a long way off. 


Athon vele Jatt gaje nAn charhda, jlke Kherian vichh 

' alakh' jagai. 
Dah ghar chorhd^, do ghar mangd^, pliirdachorS.n mang 

Luhi-a mar£t Siti kamli ne Eanjhe nAn khair chine da laf. 
Hiton chhadke kans^ bhania, bah gi4 here bich bheflnS, 

630 Nal nih&n de chine niih chugd^, maidi, sa,bar di dohain : 
' Dala ann men chhadke na jana ; eh sikkha mainun 

Gorakh ne samjhai/ 
Sappan thoi4n di phendl bandhda, Hir Siti kolon bag 

vich mangai. 
Leke Hir nun rawal Jogi uth gift, Siti khabar nahin kere 

khate pae. 
Bhale chahuna, AdaliaL, inhan phai chak le, eh Ikik 

chhadan de naiii." 

During the 8 watches the Jatt went a-begging and 

called out ' dlaJch' at the Khera's houses. 
Passing over ten houses he begged at two, wandering 

and begging like a thief. 
The simple Siti did wrong in giving millet as alms to 

So that he let drop his begging bowl and took a firm 

seat in the courtyard : 
630 And picked up the millet with his .nails, praising (the 

virtues of) patience, (saying) : 
' Never leave the scattered corn ; thus did Gorakh teach 

He could take the stings from snakes and scorpions, and 

called Hir to Siti in the garden. 
The wily Jogi canned off Hir and none knoweth what 

hath happened to Siti. 
If thou dost desire thy good, O Adali, thou shouldsfc 

hang him up, as he ought not to live." 

TOL. II.— 12 


635 Bich Kachahri de AdalJ akhd^ R^njlie nfin,£iklike sunM : 
" Naukarl leni, roz da rupae le le j orak nM do likhalii. 
Dola lena, tin goli bandi da le le ; tainM Hir thiEiwandi 

Mahinan len3,nj tdu adhi band le; tainfln sarM thia- 

wandian nahin. 
Naukar lend, tari nier§. tahilwa le jl; jake apni ghar 

diS,n mahin charain. 
640 Bhali chdhe, tan Eachahrtan nikal j^; nahin dhaulan 

khake jain." 
Itne chir nftn EanjhS. bolia, boliS, Adali de tlin : 
" Maujft da put, main Matte da pota, lakkhan pag&n d^ 

Tere nalon mere kol raj badheri; mainiin rulia bhale 

Naukari deni, sattan badshahian da lal de de ; itne k3,m 

rupae de nahin. 

635 In the midst of the Court said Adali to Mnjha : 

" If thou wouldst have service take a rupee a day ; 

take as far as two (rupees). 
If thou wouldst marry take slaves and maids; thou 

canst not keep Hir. 
If thou wouldst buffaloes, take half (nine) ; thou canst 

not take all. 
If thou wouldst servants, take mine to tend the buffaloes 

of thy house. 
640 If thou wouldst thy good, leave the Court, lest thou be 

thrust out." 
Then spake RElrijha and said to Adali : 
" I am son of Maujfi and grandson of MattS. and Lord 

of a lakh of heads. 
I have a greater empire than thou ; think me no (mere) 

If thou wouldst give me service pay me with the ruby of 

seven kings ; I have no need for rupees. 


645 MaLinai dene, s^re de de ; kujh chhadke janda nahJu, 
Goli bandi kisl garib ni\n de de ; sMe kam pindawalian 

de n9.1iin. 
Je s^k KherM da le dena, tiln Chhatti Siti da sak diwam. 
Abbal tan apni dhi Niwazan de de, meri cMk di jboli 

bicb p&In. 
Waste Allah de, waste Nabbi de, Hir de de mainfln 
bhagli-wale nl\n ; meri jori vichb bhang na pain. 
650 Je Hir tftn mere se khoi lorin, tainun, Dargeh milangi 
Vichh kachahri de Kaidfl kftkda : " Sachi akb sunai. 
B&p de ghar asi tin bete, tinni sage bhai. 
ChAchak de lekh Chaudhar likhi: Mihrd di Padchhahi * 
Meri Kaidii di lekh likhi Fakiri : Dade ne kalam bagal. 

645 If thou wouldst give buffaloes give all and leave none. 
Give slave-girls and maids to some poor man; slave- 
girls are of no use to me. 
If thou wouldst wed me amongst the Kheras, give me 

Siti and Chhatti. 
First of all give me thy own daughter Niwazin, to put 

into my wallet. f 
For the sake of God and (Muhammad) the Prophet 

give Hir to me, the wearer of the blanket;} spoil 

not the match between us. 
650 If thou wilt take Hir from me, thou shalt be ruined and 

Kaidu§ called out in the Court : "I say truth. 
We were three brothers in our father's house: three 

own brothers. 
Chiefship was written in Ohuchak's fate, and Lordship 

in MihrA's : 
In my, Kaidii's, fate was written Saintship : it was the 

writing of God. 

* For bddshdhat. t *■«■. as charity. 

J i.e., a.faq(r. § Hir's uncle. 


655 Jis din Ak ch§,k Chhiyalari vichh baria, tin sai kuri biyS,hwan 

ditti nam. 
Bhali chahuna, inhan phae de de ; laik ohhadan de nahin." 
Adall Raja Chftchak nAn akhda : "Tnn saehi sacH sunain. 
Jeh nM Hir ditti Lai, oh nAn das de ; evin jhuth na 

Vichh Kachahri de Chfichak akhda : " Main jhuth bolda 

A A • 

660 Sattar Khan, bahattar umre, Hir main Ranjhe de hatth 

Baran barsan E&njhe merian manjhi charian, maithe 

kandi nahin li chhamai. 
Bhalchare ne dhakka kita, Hir chakke Kherian doH bich 

Ehdhon jhiith hai, tan Hir nnn pAchh le : teri vichh 

Kachahri de Hir ai. 
Ehdhon gallon jo jhflth nikale, tan bich Dargeh maifi 

bhardn sazM." 

655 Since this servant (Ranjha) came to the Siyals 360 

maidens have refused to marry. 
If thou wouldst thy good, (0 Adali,) hang him; he is 

not fit to live." 
Said Eaja Adali to Chuchak, " Tell me the truth. 
Show me to whom thou hast given Hir : tell me no lie 

in this." 
In the Court said Chfichak : " I tell no lies. 
660 Before 70 Khans* and 72 nobles I gave Hir to R&njha. 
R§,njha grazed my buffaloes for 12 years and took no 

pay at all from me. 
' My brethren thrust him away, and seizing Hir married 

her to the Kheras. 
If there be a lie in this ask Hir : she is in thy Court. 
If there be a lie in this may I be punished in the Court 

(of God)." 

* Chiefs of the Siy&ls. 


665 Ubi tani Hir pair piade chalke Kachahri vichh M. 

" Bikhat painde rajS, ranian ; main bM' bikhat pai te M. 
PabiMn bikbat pia Ram Cband n<in, oh di Sita dab-sir 

ne cburM. 
Pbir bikbat utte dab-sir niiri pai gia, us de sone di 

Lanka bitai. 
Pbir bikbat pia utte Mansiir de, jeb de kbatir Dade ne 

sfili gadai. 
670 Pbir bikbat piS, Samasmarez nun, jo puthi kbal le ki. 

Hun bikbat mainun Hir nun pai gia, Adali§,, bicb 

Kacbabri de main ai. 
Lake badi gall Kberian karda ; mera dflr-andesbari da 

kalis, mabi ! 

665 Witboat a veil and on foot came Hir into tbe Court. 

(Said sbe) : " Kings and queens bave suffered ill : I too 

am fallen into trouble. 
First trouble fell upon E4m Cbandar, wbose Sit§, tbe 

ten-headed (Ravana) stole. 
Then the ten-headed came to trouble, wbose golden 

Lanka was stolen.* 
Afterwards trouble fell upon Mansiir, for whom God 

allowed gallows to be erected. 
670 And then trouble fell upon Shams Tabrez, whose skin 

was flayed. t 
Now hath trouble come upon Hir, Adali, that she 

should come into thy Court. 
Taking bribes thou dost side with the Kheras, and my 

uncared-for neatherd is all alone ! 

* See above passim. 
t Siekli Hussain Hallaj Baizi, more commonly and wrongly called 
Mansur Hallaj, or stbrtly Mansto, and Maulana Siamsu'ddin Muham- 
mad Tabrezi, better known as Shams Tabrez, are two of the great martyrs 
of the Saf 1 sect of the Muhammadans. Mansur was put to death at 
Baghdad by Al-Muqtadir B'illah, the 18th Ahbaside Khalifa of Baghdad, 
about 919-922 A.D. Shams Tabrez was murdered at Qunia (Iconium) 
in 1274 A. D. — ^the flaying alive is a legend— by an opposition party of 
Sdfis headed by 'Alau'ddin Mahmfld, nephew of his own celebrated 
pupil Maulana Jalalu'ddin Kilmi,' better known as the Maulayi Rami, 
founder of the Sflfi durveshes of Qunia. See ante, p. 404. 


Daulat leke Side n^n mudh bahawan^; kaudi jorke 

khizane vichh pM ! 
Urda chhap§> rnainun SidS, lag gia, korJ kaghaz nM lagi 

675 Ranjha mer& pliul gulabi ; main han us de jal di murgEibi. 
Gilin khambm maite nrdS, na janda ; mainto laj ishk ne 

Jaisi teri ghar dhi Niwazai, A.dali&, aisf main Chuchak 

Miliar di jai. 
Hakk han main Eanjhe da, ob niin de de : meri jori bich 

bbang na pai." 
Itni gall jad Adali ne suni, Hir sadke pas bithai. 
680 Jad munh Hir da Adali ne dekhia, tan sudb budh rab 

na kai. 
Hir mabilen apnl cbarba lie, bahir Kheriln de utbae. 
Eanjbe ntin kabinda A dali : " Tiin bhi jbiitan bai ; pahilan 

kiti tbi Hir di meri kurm&i I" 

For wealth tbou dost side witb Sida; to collect pence 

to put into thy treasury ! 
Sida clings to me like a stray thorn, like ink to clean 

675 Eanjha is a rose flower to me : I am to him as a water- 
fowl on the water. 
My wings are wet and I cannot fly : I am not ashamed 

of my love ! 
As Niwazan is a daughter to thee, Adali, so am I 

daughter of Mihar Chuchak. 
I am Ranjha's by right, give me to him, and spoil not 

the match." 
When Adali heard these words he called Hir and sat 

her beside him. 
680 When Adali saw Hir's face he lost his wits and msdom. 
He sent Hir to his own palace and put away the Kheras. 
Said Adali to Ranjha : " Thou too art a liar : Hir was 

first of all betrothed to me !" 


Dhakka kita Adall Eaje, Hir da palang chaubare bich 

Jad hoia sanj da bela Adali palang Hir de nfin Ma. 
685 " Adali Eaji^, tain adal na kamaiS,, daman de munhtaje ! 
Kalar teri khandi lag ja, AdaliS,, bha lage darwaje. 
Mar 2^m, Adalia, tainAn roiii raniaiij tere Kaji parhen 

Shahr tere it it ho jS,, utte lobe di phiran sobagl. 
Pakke baud pini de bbar le, kam awange tubade. 
690 Gorakb munian mainflii tabian janiri, bacban birtbe nabid 

Atboii bakbat dbadboliaj Adali kol Hir de aia. 
Adali Raja adal na kita : pair Hir de palang utte paia. 
Jadon Adali pair dbaria, Hir ne Rabb dbyaia. 
Atisb agg Adali di deb nun lagi, utte pani cbbiikaia. 

Eaj^ Adali committed sin and bad Hir's bed placed on 

tbe upper-story. 
Wben it was evening, Adali came to Hir's bed. 
685 (Said sbe) : " Raja Adali, tbou didst not justice, and 

turned astray thy face for money ! 
May rot destroy thy walls, Adali, and fire thy gates. 
Mayest tbou die, Adali, and thy queens bewail thee, 

and the Qazi perform thy funeral service. 
May thy City become a heap of bricks and may iron 

barrows be dragged over it. 
Better fill thy brick reservoirs, for they will be of service 

to thee. 
690 Know me for a (true) disciple of Gorakb, when my words 

fail not." 
It was tbe hour of dusk wben Adali came to Hir. 
Raja Adali did not justice and put bis foot on Hir's 

Wben Adali lifted bis foot Hir thought on God. 
Fire seized Adali's body and he threw water over it. 


695 Ghora tattd mardan jdnda j parton Hir Ranjhe ne laia ! 
Jad Hir ne binti kiti, Gorakh ne pberS. p&ia. 

Daga kamaia Adali Rk]e, khoke Hir chaubare charhi. 
Marke dhakka Eanjhe ndri kaddhi§i Kaclialiri; rond^ 

janda albelS. mlhi. 
Jake bag de vichh dMni la lie, sohani mohanl banjall 

700 Bajaiin banjaMn bich Makke de sunian, sattaran piran 

di pori charlike ai. 
BajMan banjalian bich sunian Multan de, Panjan Piran ne 

azmat lai. 
Bajaian banjalian sunian Devi Mata ne, sker§,n par 

charhke Ranjhe kol ai. 
Bajai§.n banjalian sunian Sarwar Jodhe, utte Kakki de 

pakhar pae.. 

695 Horses and ponies began to die; Hir and Eanjh^ per- 
formed this miracle ! 
When Hir besought him, Gorakh came (to help). 

Eaja Adali committed sin and seizing Hir took her into 

the upper-chamber. 
He thrust Eanjha from the Court : the beautiful neat- 
herd went away weeping. 
He lighted a (sacred) fire in the garden and played on 

his beautiful and ravishing flute. 
700 The sound of the flute reached to Makka and a company 

of 70 saints came up. 
The sound of the flute reached to Multan and the Five 

Saints came in majesty. 
The sound of the flute brought the Mother, the Goddess 

(Durga), on her lion to Eanjha.* 
At the sound of the flute came (Sakhi) Sarwar the 

Warrior, caracoling on (his mare) Kakki. t 
* See ante, p. 373. f See Vol. I., p. 96. 


Bajaiari banjali^n suni§,n Hanuman ne, sena-wali phauj 

705 Bagan Adali de pat sut le^ sena ne koi bflt^ chhada naiii. 
Sabhi aulia katthe ho gae, pucUide EaDJhe tain : 
" Sach kahj balia, tainun bMr kah di pai gai ? Saniin 

sachi akb sunaiii." 
Bolia Ranjha : " Tuhade hondian Hir kho lie Adali ne, 

ch3,kke chaubare charhai." 
Phare muate ag de shahr Adali aun ig lai. 
710 Jalda balda Adali haudan vichh digia, janda logan 

kolon pani chhirkae. 
Jdn jun aggon utte pani painda, agg bharkdi dun sawai ! 

Kahe Wazir Raje Adali nun : " Eh BAnjhe nen dhar 

At the sound of the flute came Hanuman,* the leader, 

with his army. 
705 The array cut down the garden of Adali and left not a 

tree remaining. 
All the saints collected asked of EanjM : 
" Say truly, thoti youth, what evil hath befallen thee? 

Tell us the truth." 
Said Ranjha : " Before you all Adali hath seized Hir 

and taken her to the upper-chamber." 
They took burning logs and set fire to Adali's city. 
710 Burning went Adali into the reservoirs and water was 

thrown over the people. 
And when the water reached the fire it blazed forth 

twofold ! 

Said his Minister to Raja Adali : " Ranjha hath used his 

* The monkey God, Hanuman, was one of Rama Chandra's chief 
Generals and is constantly called in to help ia legends. 

VOL. II — 73 


Je tain bachna, Hir nM cthad de lar E§,iijhe de lain." 
Eh gall suni Adali ne Hir mudh mangai. 
715 Jan jail Hir mudh Adall de awandi, Maule ne thanda 

ap bartae, 
Bhaje chobd^r bhalan Eanjha ; kitte thiawand^ ndhln, 
Bhaldian bh^ldiannMbagvichh thia gia, baitha sohanian 

dhilni^n lal. 
" Chalo, Nathjij tainun Adali y^d karda, kol baithi hai 

Siyalan di jM." 
Eanjha akhda: "Bhan mar^wanda tuhada Adali Eeija ! 

Main ki jandsi Siyalan di jai ?" 

720 " Oh nahin awanda^ badikhwS-riS, Adali, tM ap jake 
Narigi pairin Adali a gia, a gia Eanjhe de tain. 
" Jaisi, E§,njhiS,j edi karamat tere vichh, tain mainun 
zahiri karamat dikhain. 

If thou wouldesfc be saved give up Hir to the youth 

When he heard this Adali called Hir to him. 
715 When Hir approached Adali God himself cooled him. 

Messengers ran to search out Eanjha, but nowhere could 
they find him. 

Searching they found him in the garden beside a beauti- 
ful fire. 

(Said they) : " Come, Sir Nath, Adali calls thee and by 
him sitteth the daughter of the SiyMs." 

Said Eanjha : " A curse upon your Eaja Adali ! What 
know I of the daughter of the Siyals V 

720 (Said the messenger) : " He cometh not, bribe-taking 

Adali, thou shouldst go to him." 
On his bare feet went Adali to Eanjha,. (and said): 
" Eanjha, thou hast shown me the miraculous power 

that is in thee. 


Jaisi edi k^ramat tere vichh, kyAn chhadi Taklifc Hazare 

di badchbahi ?* 
Jaisi edi karamat tere viclili, kyfln G-orakliw411dhilni tapai ? 
725 Jaisi edi karama,t tere vichh, ky fin lag^ Chuchak da mahi ? 
Hir da tere Dal nikah parhavin " ! Eh gall Adali ne akh 

sunM : 
" Je tere maa bharam hai, R^njhid, tilh Hir main ne 

banai hai dharam di jaJ." 
Jadon Adali eh gall akhe Ranjhe nfth, Ranjhe ne kari 

Kachahri nun dhai. 
"Jug jug jivin, Adali Raja, tain meri adalat habk 

pahunchai !" 
730 Jadon Ranjha nadh bajaia Indar ne barkha pai ; 
Shahr Adali da sukh bas gia kul lukai. 
Ranjhe da Hir da mela ho gia ; pharian Rabb rajhaih. 
Adali Raje ne adal kamaia, damman de muhhtaje. 

With such miraculous power in thee, why gavest thou 

up the rule of Takht Hazara ? 
With such miraculous power in thee, why didst tend the 

fire of Gorakh ? 
725 With such miraculous power in thee, why wast thou 

ChAchak's neatherd ? 
I will marry thee to Hir !" Then thus spake Adali : 
" If thou doubt this in thy mind, Ranjha, I make Hir 

my daughter by the law.^^ 
When Adali spake thus to Ranjha, Ranjha went to the 

Court, (and said) : 
" Live for ever, Raja Adali, thou hast preserved my 

honour and my rights !" 
730 When Ranjha sounded his conch, Indra caused rain ; 
And all the people in Adali^s city lived in happiness. 
Ranjha and Hir came together, for God favoured them. 
Raja Adali did justice and turned away his face from 


* For bddshdhat. 


" Kandbe tere channan \, muslik lage darwaje !" 
735 Ada]] Raje Adalat kiti: Hir de biyah di kiti tayyari. 
Shahr sara kattha ho gia, r§,iat kattM kar li sari. 
" Rinjhe nfln Hir main dene lagan : eh potri lagdi 

mahari ! 
Dekho, je koi Hir nun manda bole, nagari garak jae 

sari !" 

Agge Hir ditto Chdchak ne Eanjhe nun ; hun asal Adalf 

ne biyahi. 
740 Leke Hir nun tur piS; Eanjhe, leke Makke di rahiri, 
Eanjha Takht Hazare da, Jhang Siyalan di Hir, 
Unhati doMn di dosti madad Pauj Pir. 
Katthia Ludan Mallah ne karke badi tadbir. 
Jatt gawande nal dhadhan sarangian de, dar dar tukre 

mangen fakir. 

(Said the people): "May sandal-wood cleave to thy 

walls and a sweet scent to thy gates !" 
735 Eaja Adali held his Court and prepared for Hir's 

marriage. , 

All the city and the dependants collected together. 
(Said Adali) : " I give Hir to Ranjh^ ; she is now my 

granddaughter ! 
Behold, if any speak evil of Hir, his whole city shall be 

buried !" 

First Chftchak gave Hir to Eanjha and now Adali properly 
married her (to him). 
740 Eanjha took Hir and took the road to Makka. 

Eanjha of Takht Hazira and Hir of Jhang Siyal 
Were helped in their loves by the Five Saints. 
Ludan, the boatman, made this lay with much ability. 
The Jatt sings it to the drum and the fiddle, and the 
faqir* begs from door to door. 

* i.e., the hard who actually sings it. 

Tlie following Legends are In the Press : — 
No. XXXIX. Mirz^ and SEbtibaii. 
No. XL. Sassi and Punnun. 

No. XLI. Pritlivi Raj and Malkan. 

No. XLIL The Legend of Hari Chand. 

No. XLIII. A Story of Shams Tahrez. 

No. XLIV- The Legend of Shah Qumes. 

No. XLV. Sarwar and Nir. 

The order in which the remaining Legends will appear will 
be advertised later. 


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and II. As heretofore 12 numbers of 
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they will be issued as nearly monthly as 
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